قال الله تعالىٰ: {وَٱخۡفِضۡ جَنَاحَكَ لِلۡمُؤۡمِنِينَ} [الحجر: 88] ، وقال تعالىٰ: {وَٱصۡبِرۡ نَفۡسَكَ مَعَ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ وَلَا تَعۡدُ عَيۡنَاكَ عَنۡهُمۡ تُرِيدُ زِينَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ} [الكهف: 28] ، وقال تعالىٰ: {فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ * وَأَمَّا ٱلسَّآئِلَ فَلَا تَنۡهَرۡ} [الضحى: 9 ـ 10] ، وقال تعالىٰ: {أَرَءَيۡتَ ٱلَّذِي يُكَذِّبُ بِٱلدِّينِ * فَذَٰلِكَ ٱلَّذِي يَدُعُّ ٱلۡيَتِيمَ * وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ} [الماعون: 1ــ3 ].
Allah Almighty says: {and lower your wing [in humility] to the believers} [Surat al-Hijr: 88] Allah Almighty says: {Be patient with those who call upon their Lord morning and evening, seeking His pleasure. Do not turn your eyes away from them} [Surat al-Kahf: 28] Allah Almighty also says: {So do not mistreat the orphan. Nor repulse the beggar.} [Surat al-Duha: 9-10] Allah Almighty says: {Have you seen the one who denies the Recompense? Such is the one who repulses the orphan harshly, and does not urge others to feed the needy.} [Surat al-Mā‘ūn: 1-3]
1) الحضّ علىٰ الإحسان إلىٰ المنكسرة قلوبهم، ومن فقدوا المعيل، كالأيتام والأرامل وغيرهم.
1) The verses encourage gentle treatment to the heart-broken and those who lost their supporter like orphans, widows, and others of similar situations.
2) إن العناية بالفقراء بمواساتهم، وإطعامهم، وقضاء حوائجهم، هي من خصال أهل الإيمان.
2) Taking care of the poor by consoling them, giving them food, and fulfilling their needs are among the qualities of the believers.
3) الحثّ علىٰ الصبر مع ضعفة المسلمين، وخفض الجناح لهم والتواضع معهم.
3) The verses encourage patience with the poor Muslims, lowering one’s wing to them, and being humble with them.
1/260ــ وعن سعد بن أبي وَقَّاصٍ رضي الله عنه قال: كُنَّا مَعَ النَّبيِّ صلى الله عليه وسلم سِتَّةَ نَفَرٍ، فقال المُشْركُونَ للنَّبيِّ صلى الله عليه وسلم: اطْرُدْ هؤُلاء لا يَجْتَرِئُونَ عَلَيْنَا، وَكنْتُ أنا وَابْنُ مَسْعُودٍ وَرَجُلٌ مِنْ هُذَيْلٍ وَبِلالٌ وَرَجُلانِ لَسْتُ أُسَمِّيهِمَا، فَوَقَعَ في نَفْسِ رسول الله صلى الله عليه وسلم مَا شَاءَ اللهُ أَنْ يَقَعَ، فَحَدَّثَ نَفسَهُ، فَأَنْزَلَ الله تعالىٰ: {وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُ} [الأنعام: 52] رواه مسلم.
260/1- Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: “Six of us were with the Prophet (may Allah’s peace and blessings be upon him) when the polytheists said to him: ‘Drive these ones away, lest they dare to venture against us.’ The six were myself, Ibn Mas‘ūd, a man of the Hudhayl tribe, Bilāl and two other men whose names I do not know. The Messenger of Allah (may Allah’s peace and blessings be upon him) thought what Allah wished him to think (of sending them away) then Allah revealed: {Do not send away [O Prophet] those who supplicate their Lord morning and evening, seeking His pleasure} [Surat al-An‘ām: 52] [Narrated by Muslim]
لا يجترئون علينا: أي: لئلا يحصل منهم الجرأة علينا.
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فوقع في نفس رسول الله صلى الله عليه وسلم: أي من طرد أولئك عنه.
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1) علىٰ العبد أن يكون جلساؤه من أهل الخير والرغبة في الطاعة، وألَّا يجلس مع الأكابر والأشراف الذين وصْفُهم التكبر والتعالي.
1) A person has to sit with those who are doers of good and obedient to Allah. He should not sit with dignitaries and nobles who are arrogant and haughty.
2) الإخلاص لوجه الله تعالىٰ هو الميزان الذي يُقبَل به عمل العبد، أو يُرَدّ؛ فالله تعالىٰ ينظر إلىٰ إخلاص العبد وعمله، لا إلىٰ صورته وشكله.
2) Sincerity to Allah Almighty is the criterion for accepting or rejecting the deeds of people. Allah Almighty looks at the sincerity and deeds of the person, not his form and looks.
2/261 ــ وعن أبي هُبـَيْرَةَ عَائِذِ بن عَمْرٍو الـمُزَنيّ، وَهُوَ مِنْ أهلِ بَيعَةِ الرِّضْوَانِ، رضي الله عنه، أَنَّ أبا سُفْيَانَ أَتَىٰ عَلَىٰ سَلْمَانَ وَصُهَيْبٍ وَبِلالٍ في نَفَرٍ، فقالوا: مَا أَخَذَتْ سُيُوفُ الله مِنْ عَدُوِّ الله مَأْخَذَهَا، فقال أبُو بكْرٍ رضي الله عنه : أَتَقُولُونَ هذَا لِشَيْخِ قُرَيْشٍ وَسَيِّدِهِمْ ؟ فَأَتَىٰ النَّبيَّ صلى الله عليه وسلم، فَأَخبَرَهُ، فقال: «يَا أبَا بَكْرٍ لَعَلَّكَ أَغْضَبْتَهُمْ؟ لَئِنْ كُنْت أَغْضَبْتَهُمْ لَقَدْ أَغْضبْتَ رَبَّكَ»، فَأَتَاهُمْ فقال: يَا إخْوَتَاهُ، أغْضَبْتكُمْ ؟ قالوا: لا، يَغْفِرُ اللهُ لَكَ يَا أُخيَّ. رواه مسلم.
261/2- Abu Hubayrah ‘Ā’idh ibn ‘Amr al-Muzani, who was one of the members of the Ridwān pledge (may Allah be pleased with him) reported that Abu Sufyān passed by Salmān, Suhayb, and Bilāl in the presence of a group of people. They said, “By Allah, the sword of Allah did not reach the neck of the enemy of Allah as it was required to reach.” Thereupon, Abu Bakr said, “Do you say this to the old man of the Quraysh and their chief?” Then he came to Allah’s Messenger (may Allah’s peace and blessings be upon him) and informed him of this. Thereupon, he (the Prophet) said: “O Abu Bakr, you might have made them angry, and if you made them angry, then you have made your Lord angry.” So Abu Bakr went to them and said, “O my brothers, have I made you angry?” They said, “No, may Allah forgive you, brother.” [Narrated by Muslim]
قولُهُ «مَأْخَذَهَا» أَيْ: لَمْ تَسْتَوْفِ حَقَّهَا مِنْهُ. وقولُهُ: «يَا أُخيَّ» رُوِي بفتحِ الهمزةِ وكسر الخاءِ وتخفيفِ الياءِ، ورُوِي بضم الهمزة وفتحِ الخاء وتشديد الياءِ.
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1) لا يجوز للعبد أن يترفع علىٰ الفقراء والمساكين، ومن ليس لهم قيمة معتبرة في عرف الناس؛ لأن القيمة الحقيقية هي قيمة الإنسان عند الله تعالىٰ.
1) It is impermissible for one to disdain the poor and needy and those who are customarily regarded as worthless, because man’s real worth is his worth in the sight of Allah Almighty.
2) إظهار ورع أبي بكر رضي الله عنه، وحرصه علىٰ إبراء ذمته. فالواجب علىٰ العبد إذا اعتدىٰ علىٰ أحد بقول أو فعل أو غير ذلك أن يستحله في الدنيا، قبل أن يُقتص منه في الآخرة.
2) The Hadīth demonstrates the religious prudence of Abu Bakr (may Allah be pleased with him) and his keenness to clear his liability of others’ rights. It is incumbent upon anyone who wrongs another in word or deed to ask his forgiveness in the worldly life before he would be subject to retribution in the Hereafter.
مناسبة الحديث في هذا الباب، أن سلمان وصهيباً وبلالاً ــ رضي الله عنهم ــ كلهم من الموالي، فيجب الرفق بهم، والإحسان إليهم، ولذلك دافع عنهم النَّبيُّ صلى الله عليه وسلم بقوله: «يا أبا بكر لعلك أغضبتهم».
The appropriateness of citing this Hadīth in this chapter is that Salmān, Suhayb, and Bilāl (may Allah be pleased with them) were all freed slaves, so they should be treated with gentleness and kindness. That is why the Prophet (may Allah’s peace and blessings be upon him) defended them, saying: “O Abu Bakr, you might have made them angry.”
3/262 ــ وعن سهل بن سعدٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «أَنَا وَكَافلُ الْيَتِيمِ في الجَنَّةِ هكَذَا» وَأَشَارَ بِالسَّبـَابَةِ وَالْوُسْطَى، وَفَرَّجَ بَيْنَهُمَا، رواه البخاري.
262/3- Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I and the one who takes care of an orphan will be in Paradise like this,” and he raised his parted index and middle fingers. [Narrated by Al-Bukhāri]
وَ«كَافِلُ اليَتِيم»: الْقَائِمُ بِأُمُورِهِ.
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4/263 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «كَافِلُ الْيَتِيمِ لَهُ أَوْ لِغَيْرِهِ أَنَا وَهُوَ كَهَاتَيْنِ في الجَنَّةِ». وَأشَارَ الرَّاوي وَهُوَ مَالِكُ بْن أنَسٍ بِالسَّبَّابَةِ وَالْوُسْطَى. رواه مسلم.
263/4- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “He who takes care of an orphan, whether he is his relative or a stranger, will be in Paradise with me like these two.” The narrator, Mālik ibn Anas, raised his index and middle fingers for illustration.” [Narrated by Muslim]
وقوله صلى الله عليه وسلم: «الْيَتِيمُ لَهُ أَوْ لِغَيْرِهِ» مَعْنَاهُ: قَرِيبُهُ، أَوْ الأَجْنَبيُّ مِنْهُ، فَالْقَرِيبُ مِثْلُ أَنْ تكْفُلَهُ أُمُّهُ أَوْ جَدُّهُ أَوْ أَخُوهُ أَوْ غَيْرُهُمْ مِنْ قَرابَتِهِ، والله أعْلَمُ.
In the statement of the Prophet (may Allah’s peace and blessings be upon him): “an orphan, whether he is his relative or a stranger,” the relative refers, for instance, to the case when an orphan is taken care of by his mother, grandfather, brother, or any other relative of his, and Allah knows best.
السبابة: الأصبع التي بين الوسطىٰ والإبهام، وتُسمىٰ السبابة؛ لأن الإنسان يشير بها عند السبّ، وتُسمىٰ السبّاحة؛ لأن الإنسان يشير بها أيضاً عند التسبيح.
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1) الحث علىٰ كفالة اليتيم، وكفالته تكون بالقيام بما يصلحه في دينه ودنياه.
1) The Hadīth encourages sponsoring an orphan by doing whatever is good for him with respect to his religion and worldly life.
2) بيان ثواب من قام بشؤون اليتيم وإصلاحه، فهو رفيق رسول الله صلى الله عليه وسلم في الجنة، وكفىٰ بهذا رتبة عَلِيَّة.
2) The Hadīth underlines the reward for taking care of an orphan as the person who does this will be in the company of the Messenger of Allah (may Allah’s peace and blessings be upon him) in Paradise, which is quite a superior rank.
3) علىٰ المسكين أن يصبر وينتظر الفرج من الله، وألاّ يتكفف الناس أعطوه أو منعوه؛ لأن الإنسان إذا علق قلبه بالخلق وُكِل إليهم، وإذا وُكلت إلىٰ الخلق وُكلتَ إلىٰ ضياع.
3) The poor person should show patience and expect relief from Allah. He should not beg from people who may or may not give him. When one pins his hope on people, Allah entrusts him to them, in which case, he is entrusted to loss.
5/264 ــ وعنه قال: قال رسولُ الله صلى الله عليه وسلم: «لَيْسَ المِسْكِينُ الَّذِي تَرُدُّه التَّمْرَةُ وَالتَّمْرَتَانِ، وَلا اللُّقْمَةُ وَاللُّقْمَتَانِ إنَّمَا المِسْكِينُ الَّذِي يَتَعَفَّفُ». متفق عليه.
264/5- He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The needy is not the one who is satisfied with a date-fruit or two, or a morsel or two (that he receives through begging). But, the needy is the one who abstains from begging.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية في (الصحيحين): «لَيْسَ المِسْكينُ الَّذي يطوفُ عَلَىٰ النَّاسِ تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَان، وَالتَّمْرَةُ وَالتَّمْرتَانِ، وَلكِنَّ المِسْكِينَ الَّذي لا يَجِدُ غنىٰ يُغْنِيه، وَلا يُفْطَنُ بِهِ فَيُتَصَدَّقَ عَلَيْهِ، وَلا يَقُومُ فَيَسْأَلَ النَّاسَ».
In another narration by Al-Bukhāri and Muslim: “A needy person is not the one who goes from door to door begging and is turned away with a morsel or two or with a date or two. But a needy person is the one who does not have enough to live upon, and his appearance does not show him to be needy and thus receive charity, and he does not beg anything from others.”
يتعفف: يترك سؤال الناس مع فقره.
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لا يفطن به: لا ينتبه له.
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1) بيان صفة المسكين المحتاج حقيقة، وهو من ينتظر فرج الله تعالىٰ دون مسألة.
1) The Hadīth explains the description of the person who is truly in need, being the one who expects relief form Allah Almighty without begging from people.
2) الواجب علىٰ العبد الفقير الصبر حتىٰ يأتي رزق الله تعالىٰ؛ لأن العبد إذا علّق رجاءه بالخالق كفاه الله حاجته، وإذا علّق رجاءه بالمخلوقين لم يزدد إلا فقراً وحاجة.
2) A poor person should remain patient until he receives provision form Allah Almighty. When one pins his hope on the Creator, He will spare him his need, but when he pins his hope on people, he will become even more poor and needy.
6/265 ــ وعنه عن النَّبيِّ صلى الله عليه وسلم: «السَّاعِي عَلَىٰ الأَرْمَلَةِ وَالمِسْكِينِ كَالمُجَاهِدِ في سَبيلِ الله» وَأَحْسَبُهُ قال: «وَكَالْقَائِمِ الَّذي لا يَفْتُرُ، وَكَالصَّائِمِ الَّذي لا يُفْطِرُ». متفقٌ عليه.
265/6- He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The one who looks after the widow and the needy person is like the one who fights in the cause of Allah.” And I think that he also said: “and like the one who prays all night and fasts all day.” [Narrated by Al-Bukhāri and Muslim]
لا يفتر: لا يدع القيام.
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1) أجر القيام علىٰ المنقطعين والمحتاجين يعادل أجر العبادات العظيمة في الإسلام، كالجهاد في سبيل الله.
1) The reward for looking after helpless and poor people is akin to the reward for performing such great acts of worship in Islam such as striving in the cause of Allah.
2) حثّ أهل الإيمان علىٰ التعاون فيما بينهم، فالأغنياء والفقراء يكمّل بعضهم بعضاً.
2) The believers are urged to cooperate amongst themselves, in the sense that the rich and poor should live in solidarity.
7/266 ــ وعنه عن النَّبيِّ صلى الله عليه وسلم قال: «شَرُّ الطَّعَامِ طَعَامُ الْوَليمَة؛ يُمْنَعُهَا مَنْ يَأْتِيهَا، وَيُدْعَىٰ إلَيْهَا مَنْ يَأْبَاهَا، وَمَنْ لَمْ يُجِبِ الدَّعْوَةَ فَقَدْ عَصَىٰ اللهَ وَرَسُولَهُ». رواه مسلم.
266/7- He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The worst food is that of a wedding banquet from which are left out those who would like to come and to which are invited those who refuse to come. He who rejects an invitation disobeys Allah and His Messenger.” [Narrated by Muslim]
وفي رواية في (الصحيحين) عن أبي هريرةَ من قوله: «بِئْسَ الطَّعَامُ طَعَامُ الْوَلِيمَةِ؛ يُدْعَىٰ إلَيْهَا الأَغْنِيَاءُ، وَيُتْرَكُ الْفُقَرَاءُ».
Another narration cited in Sahīh Al-Bukhāri and Sahīh Muslim on the authority of Abu Hurayrah reads: “The worst food is that of a wedding banquet to which the rich are invited and the poor are ignored.”
الوليمة: المراد بها طعام العرس.
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1) الحث علىٰ دعوة الفقراء والمساكين إلىٰ الوليمة، فهم أولىٰ بها من أهل الغنىٰ والمال.
1) Inviting the poor and needy to the wedding banquet is encouraged, as they are more deserving of it than wealthy people.
2) إجابة دعوة الوليمة واجبة؛ لأن المعصية لا تكون إلا بترك ما هو واجب، وذلك من قوله عليه الصَّلاة والسَّلام: «ومن لم يجب الدعوة فقد عصىٰ الله ورسوله».
2) It is obligatory to accept the invitation to a banquet because disobedience occurs when an obligatory act is abandoned. This is inferred by the statement of the Prophet (may Allah’s peace and blessings be upon him): “He who rejects an invitation disobeys Allah and His Messenger.”
دعوة الوليمة: هي الطعام الذي يُدعىٰ الناس إليه بمناسبة الزواج حصراً.
A banquet invitation here refers to the food to which people are invited in wedding occasions only.
أما شروط وجوب إجابة دعوة الوليمة:
Conditions for the obligatory acceptance of a banquet invitation:
فالشرط الأول: أن يكون الداعي مسلماً، فإن لم يكن مسلماً لم تجب الإجابة، ولكن تجوز إجابة دعوة الكافر، إذا كان في هذا مصلحة: كدعوته إلىٰ الإسلام، أو للدفاع عن الدين.
First Condition: that the host is Muslim, otherwise, it is not obligatory to accept it. However, it is permissible to accept the invitation of a disbeliever if this would yield an interest like calling him to Islam or defending the religion.
الشرط الثاني: أن يكون ماله حلالاً، فإن كان ماله حراماً فلا تجب إجابة دعوته.
Second Condition: that the money of the host is lawful, otherwise, it is not obligatory to accept it.
الشرط الثالث: ألا يكون في الدعوة منكراً، فإن كان فيها منكراً فلا تجب الإجابة، إلا إذا كان المدعو قادراً علىٰ تغيير المنكر أو تخفيفه.
Third Condition: that there are no violations of Shariah involved, otherwise, it is not obligatory to accept it, unless the guest is able to change or alleviate the violations involved.
الشرط الرابع: أن يُعيِّن المدعو، أي أن يقول: يا فلان، أدعوك إلىٰ حضور وليمة العرس، فإن لم يعيِّن بأن دعا دعوة عامة، فإنه لا يجب الحضور بل يستحب.
Fourth Condition: that the host identifies the guest by name when he invites him. In other words, he should say, “O so-and-so, I invite you to the wedding banquet.” If he makes a public invitation without identifying the invitees by name, then accepting the invitation is recommended rather than obligatory.
8/267 ــ وعن أنس رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «مَنْ عَالَ جَارِيَتَيْنِ حَتَّىٰ تَبْلُغَا جَاءَ يَوْمَ القِيَامَةِ أَنَا وَهُوَ كَهَاتَيْنِ» وَضَمَّ أصَابِعَهُ. رواه مسلم.
267/8- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever supports two girls till they reach puberty, he and I will come on the Day of Resurrection like these two,” and he joined his fingers (the index and middle fingers). [Narrated by Muslim]
(جَارِيَتَيْنِ) أيْ: بِنْتَيْنِ.
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عال: العول معناه القيام بما يُحتاج، يُقال: عالَ الرجلُ عيالَه يعولهم، إذا قام بما يحتاجون إليه من قوت وكسوة وغيرها، والعول يكون بالقيام بحاجة البدن، والقيام بحاجة الروح، فهو شامل لمؤونة البدن والروح (التربية الجسدية والقلبية).
The support mentioned in the Hadīth refers to providing the basic needs of a person, such as food, clothes, etc. Support also extends to include moral needs in addition to physical needs, i.e. offering proper upbringing to the body and the heart.
حتىٰ تبلغا: حتىٰ تصلا سن البلوغ، بظهور علاماته المعهودة عند النساء.
Reaching puberty is realized by the appearance of its known signs in women.
1) فضل رعاية الإنسان للبنات، وذلك أن البنت قاصرة ضعيفة، والغالب أن أهلها لا يعتنون بها كالذكور.
1) The merit of taking care of girls, given that they are usually weak and not looked after by their parents like male children.
2) علىٰ العبد أن يهتم بالأمور التي تقربه إلىٰ الله تعالىٰ، وخاصة في تربية الجيل المسلم وإعداده، وإن من أبرز أسباب ضعف الأمة الإسلامية غياب التربية الإيمانية للجيل!.
2) A Muslim must pay attention to what draws him near to Allah Almighty, especially in the process of raising and qualifying a Muslim generation. One of the major reasons for the weakness the Islamic Ummah suffers is the lack of faith-related upbringing offered to young generations.
9/268ــ وعن عائشةَ رضي الله عنها قالت: دَخَلَتْ عَليَّ امْرَأَةٌ وَمَعَهَا ابْنَتَانِ لَهَا تَسْأَلُ، فَلَمْ تَجِدْ عِنْدِي شَيْئاً غَيْرَ تَمْرَةٍ وَاحِدَةٍ، فَأَعْطَيْتُهَا إيَّاهَا، فَقَسَمَتْهَا بَيْنَ ابْنَتَيْهَا وَلَمْ تَأْكُلْ مِنْهَا، ثُمَّ قَامَتْ فَخَرَجَتْ، فَدَخَلَ النَّبيُّ صلى الله عليه وسلم عَلَيْنَا، فَأَخْبَرْتُهُ، فقال: «مَنِ ابْتُلِيَ مِنْ هذِهِ البَنَاتِ بِشَيءٍ، فَأَحْسَنَ إلَيْهِنَّ، كُنَّ لَهُ سِتْراً من النَّارِ». متفقٌ عليه.
268/9- ‘Ā’ishah (may Allah be pleased with her) reported: “A woman, along with her two daughters, came to me asking (for charity). She found that I had nothing except one date, so I gave it to her. She divided it between her two daughters and ate nothing herself, then she got up and left. The Prophet (may Allah’s peace and blessings be upon him) then came in, and I told him about it so he said: ‘Whoever is tried by having daughters and he treats them kindly, they will be a screen for him from Hellfire.’” [Narrated by Al-Bukhāri and Muslim]
10/269 ــ وعن عائشةَ رضي الله عنها قالت: جَاءتني مِسْكِينَةٌ تَحْمِلُ ابْنَتَيْنِ لها، فَأَطْعَمْتُها ثَلاثَ تَمرَاتٍ، فَأعْطَتْ كُلَّ وَاحِدَةٍ مِنْهُمَا تَمْرَةً، وَرَفَعَتْ إلىٰ فِيها تَمْرَةً لتَأكُـلَهَا، فَاسْتَطعَمَتْهَا ابْنَتَاهَا، فَشَقَّت التَّمْرَةَ الَّتي كَانَتْ تُريدُ أَنْ تَأكُلَهَا بَيْنَهُمَا، فَأعْجَبَني شَأنُهَا، فَذَكَرْتُ الَّذي صَنَعَتْ لرسول الله صلى الله عليه وسلم، فقال: «إنَّ اللهَ قَدْ أوْجَبَ لهَا بِهَا الجَنَّةَ، أَوْ أَعْتَقَهَا بِهَا مِنَ النَّارِ». رواه مسلم.
269/10- ‘Ā’ishah (may Allah be pleased with her) reported: “A poor woman came to me carrying her two daughters. I gave her three dates to eat, and she gave one to each of her daughters. She then lifted a date to her mouth to eat it, but her daughters asked for it, so she split the date between the two of them. Her action amazed me. I mentioned what she did to the Messenger of Allah (may Allah’s peace and blessings be upon him) and he said: ‘Because of it, Allah made Paradise guaranteed for her or saved her from the Hellfire.’” [Narrated by Muslim]
من ابتلي: الابتلاء هو الاختبار أي: اختُبر وامتُحن.
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فاستطعمتها: طلبت الطعام.
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1) بيان ما كان عليه الصحابة رضي الله عنهم من الإيثار؛ فإن عائشة رضي الله عنها ليس عندها إلا تمرات، ومع ذلك آثرت بها هذه المسكينة.
1) The Hadīth demonstrates the altruism of the Companions (may Allah be pleased with them). ‘Ā’ishah (may Allah be pleased with her) had nothing but a few dates, yet she preferred to give them to the poor woman rather than keep them for herself.
2) فضل من أحسن إلىٰ البنات بالمال والكسوة، وطيب الخاطر، لأنهن عاجزات قاصرات.
2) The Hadīth highlights the virtue of offering kind treatment to daughters by providing them with money and clothes and gentleness because they are weak and helpless.
3) فضل العمل اليسير إذا صاحبَه صِدْقُ القلب، فالعمل القليل قد يوجب للعبد الأجر الكبير.
3) A small act has great merit if coupled with sincerity of the heart; a simple deed can earn its doer a great reward.
4) ملاطفة الصبيان والرحمة بهم من أسباب دخول الجنة، والنجاة من النار.
4) Kind treatment to children and showing them mercy is a reason for entering Paradise and safety from the Fire.
11/270ــ وعن أبي شُرَيْحِ خُوَيْلِدِ بْن عَمْرٍو الخُزَاعِيِّ رضي الله عنه قال: قال النَّبيُّ صلى الله عليه وسلم: «اللَّهُـمَّ إنِّـي أُحَرِّجُ حَقَّ الضعِيفَيْنِ: الْيَتِيمِ وَالمَرْأة». حديث حسن رواه النسائي بإسناد جيدٍ.
270/11- Abu Shurayh Khuwaylid ibn ‘Amr al-Khuzā‘i (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “O Allah, I declare strictly inviolable the rights of the two weak ones: the orphan and the woman.” [Hasan (sound) Hadīth narrated by Al-Nasā’i with a good Isnād (chain of narration)]
ومعنى: (أُحَرِّجُ): أُلحِقُ الحَرَجَ، وَهُوَ الإثْمُ بِمن ضَيَّعَ حَقَّهُمَا، وَأُحَذِّرُ منْ ذلِكَ تَحْذِيراً بَلِيغاً، وَأَزْجُرُ عَنْهُ زَجْراً أكِيداً.
I declare strictly inviolable: I declare as sinful whoever neglects or violates their rights, and I strongly warn against that and strongly denounce it.
12/271ــ وعن مُصْعَبِ بنِ سعدِ بنِ أبي وَقَّاصٍ رضي الله عنهما قال: رَأَىٰ سَعْدٌ أَنَّ لَهُ فَضْلاً عَلَىٰ مَنْ دُونَهُ، فقال النَّبيُّ صلى الله عليه وسلم: «هَلْ تُنْصَرُونَ وَتُرْزَقُونَ إلَّا بِضُعَفَائِكُمْ». رواه البخاري هكَذَا مُرْسَلاً، فَإنَّ مُصْعَبَ بن سعدٍ تَابِعِيٌّ، ورواه الحافِظُ أبو بكر الْبَرْقَانِي في صحِيحِهِ مُتَّصِلاً عن مُصْعَب عن أبيه رضي الله عنه.
271/12- Mus‘ab ibn Sa‘d ibn Abi Waqqās (may Allah be pleased with him and his father) reported: “Sa‘d believed that he deserved a bigger share (of war booty) than those below him. Thereupon, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Are you granted victory and sustenance except because of your weak ones?’” [Narrated by Al-Bukhāri as a Mursal Hadīth, since Mus‘ab ibn Sa‘d is a Tābi‘i (not a Companion]. It was also narrated by Abu Bakr al-Barqāni in his Sahīh with a connected chain of narration on the authority of Mus‘ab from his father (may Allah be pleased with him).
13/272 ــ وعن أبي الدَّرْدَاءِ عُوَيْمِرٍ رضي الله عنه قال: سمِعْتُ رسولَ الله صلى الله عليه وسلم يقول: «ابْغُونِي الضُّعفَاءَ، فَإنَّمَا تُنْصَرُونَ وَتُرْزَقُونَ بضُعَفَائِكُمْ». رواه أبو داود بإسناد جيد.
272/13- Abu al-Dardā’ ‘Uwaymir (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Seek for me the weak persons, for you are granted victory and means of subsistence because of your weaklings.” [Narrated by Abu Dāwūd, with a good Isnād]
فضلاً: الفضل هو الزيادة، أي رأىٰ رفعة ومنزلة زائدة.
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ابْغُوني: اطلبوا لي.
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1) الضعفاء من المؤمنين سبب لجلب النصر علىٰ الأعداء، وجلب الرزق علىٰ العباد.
1) The weak among the believers are a reason for gaining victory over the enemies and bestowal of sustenance upon the people.
2) الرحمة بالفقراء سبب لنيل رحمة الله تعالىٰ، لقوله صلى الله عليه وسلم: «ارْحمُوا مَن في الأرضِ يَرْحمْكُمْ مَن في السَّماءِ» رواه أحمد.
2) Showing mercy to the weak is a means for attaining the mercy of Allah Almighty, as evidenced by the statement of the Prophet (may Allah’s peace and blessings be upon him): “Show mercy to those on earth, and the One in the heaven will show mercy to you.” [Narrated by Ahmad]
3) بيان شفقة رسول الله صلى الله عليه وسلم ورحمته بالمستضعفين. والواجب علىٰ الموفَّق من عباد الله تعالىٰ الاقتداء برسول الله عليه الصَّلاة والسلام في أبواب الخير.
3) The Hadīth shows the compassion of the Messenger of Allah (may Allah’s peace and blessings be upon him) to weak people. It is incumbent on the guided slaves of Allah Almighty to follow the example of the Messenger of Allah (may Allah’s peace and blessings be upon him) in all aspects of doing good.