قال الله تعالىٰ: {قُل يَٰعِبَادِيَ ٱلَّذِينَ أَسرَفُواْ عَلَىٰٓ أَنفُسِهِم لَا تَقنَطُواْ مِن رَّحمَةِ ٱللَّهِ إِنَّ ٱللَّهَ يَغفِرُ ٱلذُّنُوبَ جَمِيعًا إِنَّهُۥ هُوَ ٱلغَفُورُ ٱلرَّحِيمُ} [الزمر: 53] ، وقال تعالىٰ: {وَهَل نُجَٰزِيٓ إِلَّا ٱلكَفُورَ} [سبأ: 17] ، وقال تعالىٰ: {إِنَّا قَد أُوحِيَ إِلَينَآ أَنَّ ٱلعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ} [طه: 48] وقال تعالىٰ: {وَرَحمَتِي وَسِعَت كُلَّ شَيء} [الأعراف: 156].
Allah Almighty says: {Say: “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.”} [Az-Zumar: 53] He also says: {And do We repay except the ungrateful?} [Saba’: 17] And He says: {Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.} [Taha: 48] He also says: {And My mercy encompasses all things.} [Al-A‘rāf: 156]
1) الخوف والرجاء متلازمان؛ فمن خاف الله تعالىٰ واتّقاه، رجا ما عنده من الثواب.
1) Fear and hope go hand in hand. Whoever fears Allah Almighty and is heedful of Him should also hope for His reward.
2) المؤمن يجتمع في قلبه الخوف والرجاء، فهما له كالجناحين للطائر، إن غلَّب أحدهما تارة، فليغلب الآخر أخرىٰ، ليستوي أمرهما.
2) A believer’s heart should contain both fear and hope. They are to him like a pair of wings to a bird. If one of them prevailed over the other at a time, he should let the other prevail over it at another time, thus maintaining a balance between them.
ما الفرق بين الرجاء والتمني؟
What is the difference between hope and wishful thinking?
ــ الرجاء: هو تأمل الخير وقرب وقوعه، مع فعل أسباب ذلك، فهو مصحوب بالعمل، ويحث علىٰ طاعة الله، إذ لولا الرجاء لما وقع عمل صالح.
Hope is anticipating something good in the near future while pursuing the proper means for achieving it. So, it is coupled with endeavor, and it prompts one to obey Allah Almighty. Without hope, one would not perform good deeds.
ــ أما التمني: فإنه يُبنىٰ علىٰ العجز والكسل، فلا يسلك صاحبه طريق الجد والاجتهاد في طاعة رب العباد.
Wishful thinking, on the other hand, is rooted in lethargy and inaction. A wishful thinker would not be diligent in doing things pleasing to his Lord.
1/412 ــ وعن عُبادةَ بن الصامِت ِرضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «مَنْ شَهِدَ أَنْ لا إلهَ إلَّا الله وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرسُولُهُ، وَأَنَّ عِيسَىٰ عَبْدُ الله وَرَسُولُهُ، وَكَلِمَتُهُ أَلْقَاهَا إلىٰ مَرْيَمَ وَرُوحٌ مِنْهُ، وَأنَّ الجَنَّةَ حَقٌّ وَأنَّ النَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الجَنَّةَ عَلىٰ ما كانَ مِنَ العَمَلِ». متفق عليه.
412/1 - ‘Ubādah ibn al-Sāmit (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever bears witness that there is no god but Allah alone with no partner, and that Muhammad is His slave and Messenger; that Jesus is the slave and Messenger of Allah and His word which He communicated to Maryam (Mary) and a spirit from Him; and that Paradise is true and that Hell is true, Allah will certainly admit him into Paradise, regardless of what he has done.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية لمسلم: «مَنْ شَهِدَ أَنْ لاَ إلهَ إلَّا الله، وَأَنَّ مُحَمَّداً رَسُولُ الله، حَرَّمَ الله عَلَيْهِ النَّارَ».
In a version by Muslim: “Whoever bears witness that there is no god but Allah and that Muhammad is His slave and Messenger, Allah will forbid him to Hellfire.”
روح منه: من خلقه ومن عنده.
A spirit from Him: He created him and brought him into existence.
1) لا يدخل الجنة إلا نفس مؤمنة، صدّقت الإيمان بالعمل الصالح.
1) None will enter Paradise except a believer whose faith is confirmed by righteous deeds.
2) أعلىٰ مقامات المؤمن أن يكون عبداً لله تعالىٰ حقاً وصدقاً، فيشهد شهادة صادقة تدفعه إلىٰ العمل الصالح.
2) The highest rank of belief is to be a true servant of Allah Almighty, bearing sincere witness that drives him towards good deeds.
2/413 ــ وعن أبي ذرٍّ رضي الله عنه قال: قال النَّبيُّ صلى الله عليه وسلم: «يقول اللهُ _عز وجل_: مَنْ جاءَ بِالحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا، أَوْ أَزْيَدُ، وَمَنْ جَاءَ بِالسَّيئَةِ فَجَزَاءُ سَيئةٍ سَيّئَةٌ مِثْلُهَا، أَوْ أَغْفِرُ. وَمَنْ تَقرَّبَ مَنِّي شِبْراً تَقَرَّبْتُ مِنْهُ ذِرَاعاً، وَمَنْ تَقَرَّبَ منِّي ذِرَاعاً تَقَرَّبْتُ مِنْهُ باعاً، وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً، وَمَنْ لَقِيَنِي بِقُرَابِ الأَرْضِ خَطِيئَةً، لاَ يُشْرِكُ بِي شَيْئا، لَقِيتُهُ بِمِثْلِهَا مَغْفِرَةً». رواه مسلم.
413/2 - Abu Dharr (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah Almighty says: Whoever comes with a good deed will have the reward of ten like it or even more. Whoever comes with an evil deed will be recompensed for one evil deed like it or I will forgive. Whoever draws close to me by one span, I will draw close to him by one cubit. Whoever draws close to me by one cubit, I will draw close to him by one fathom. Whoever comes to me walking, I will come to him running. Whoever meets me with enough sins to fill the earth, not associating anything with me, I will meet him with as much forgiveness.” [Narrated by Muslim]
معنىٰ الحديث: «مَنْ تَقَرَّبَ» إلَيَّ بِطَاعَتي «تَقَرَّبْتُ» إلَيْهِ بِرَحْمَتِي، وَإنْ زادَ زِدْتُ، «فَإنْ أَتاني يَمْشي» وَأَسْرَعَ في طَاعَتي «أَتَيْتُهُ هَرْوَلَةً» أَيْ: صَبَبْتُ عَلَيْهِ الرَّحْمَةَ، وَسَبَقتُهُ بِها، ولَمْ أُحْوِجْهُ إلىٰ المَشْيِ الْكَثِيرِ في الوُصُولِ إلَىٰ المَقْصُودِ، «وَقُرَابُ الأرْضِ» بضمِّ القافِ ويُقَال بكسرها، والضمُّ أصحُّ وأشهر، ومعناه: ما يُقَارِبُ مِلأها. والله أعلم.
The Hadīth means: If a servant of Mine draws close to Me through good deeds, I will draw close to Him with My mercy; and if he does more, I will do more. If he comes to me walking, I will go to him running, i.e. I will shower him with My mercy and precede him with it, and I spare him the need to walk a lot to reach his destination. -- And Allah knows best.
الباع: طول يدي الإنسان إذا مدهما مع عرض صدره.
Fathom: length of a person’s outstretched arms plus the width of his chest (i.e. distance from tip of middle finger to the tip of the other middle finger when a person stands with his arms outstretched).
1) الحث علىٰ رجاء عفو الله ورحمته، وعدم اليأس من مغفرته.
1) It urges people to hope for the forgiveness and mercy of Allah Almighty and not despair of His pardon.
2) إذا سعىٰ العبد في طاعة الله تعالىٰ، أناله سبحانه أضعاف عمله، وهذه من بشارات أهل الإيمان.
2) When a person diligently seeks to please Allah, He will give him rewards many times more than his deeds. This is among the glad tidings for the believers.
قوله صلى الله عليه وسلم في الحديث: «يقول الله _عز وجل_... تقربت منه ذراعاً... تقربت منه باعاً...».
“Allah Almighty said... I will draw close to him by one cubit... I will draw close to him by one fathom...”
هذا الحديث من أحاديث صفات ربِّ العالمين، نثبته كما ورد عن سيدِ المرسلين صلى الله عليه وسلم، ومذهبِ سلفنا الصالح رضي الله عنهم أجمعين، ولا نخوض فيه متكلفين، ولا معطلين. فرحم الله عبداً استمسك بالسُّنَّة والأثر.
This is one of the Hadīths comprising attributes of Allah Almighty, which we establish as confirmed by the Prophet (may Allah’s peace and blessings be upon him) and adopted by our righteous predecessors. We do not change the meanings of these attributes or negate them. Blissful are those who adhere to the Sunnah.
3/414 ــ وعن جابر رضي الله عنه جاءَ أَعْرابِيٌّ إلىٰ النَّبيِّ صلى الله عليه وسلم، فقال: يا رَسُولَ الله، ما المُوجِبَتَانِ؟ فَقَالَ: «مَنْ مَاتَ لاَ يُشْرِكُ بِالله شَيْئاً دَخَلَ الجَنَّةَ، وَمَنْ مَاتَ يُشْرِكُ بِهِ شَيْئاً دَخَلَ النَّارَ». رواهُ مُسلم.
414/3 - Jābir (may Allah be pleased with him) reported: A Bedouin came to the Prophet (may Allah’s peace and blessings be upon him) and said: “O Messenger of Allah, what are the two imperatives which lead to Paradise or Hellfire?” He said: “Whoever dies without associating partners with Allah will enter Paradise, and whoever dies while associating partners with Him will enter Hellfire.” [Narrated by Muslim]
الموجبتان: الخصلة التي توجب الجنة، والخصلة التي توجب النار.
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1) أصل التوحيد مانع للعبد من الخلود في النار، وهو سبب لدخول الجنة.
1) Genuine Tawhīd (belief in Allah alone without associating any partners with Him) prevents one from abiding eternally in Hellfire, and it is a means for admission into Paradise.
2) الشرك بالله تعالىٰ مانع من دخول الجنة، وهو أعظم سبب لدخول النار، والخلود فيها.
2) Polytheism (associating partners with Allah) prevents one from entering Paradise, and it is the greatest means for admission into Hellfire and abiding eternally therein.
4/415 ــ وَعن أَنسٍ رضي الله عنه أَنَّ النَّبيَّ صلى الله عليه وسلم، ومُعاذٌ ردِيفُهُ علىٰ الرَّحْلِ ، قالَ: «يا مُعاذُ» قال: لَبَّيْكَ يا رَسُولَ الله وَسَعْدَيْكَ، قالَ: «يا مُعَاذُ» قالَ: لَبَّيْكَ يا رَسُولَ الله وَسَعْدَيْكَ، قالَ: يَا «مُعاذُ» قال: لَبَّيْكَ يا رَسُولَ الله وَسَعْدَيْكَ ثلاثاً، قالَ: «ما مِن عَبْدٍ يَشْهَدُ أَنْ لا إلهَ إلَّا الله، وأنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ صِدْقاً مِنْ قَلْبِهِ إلَّا حَرَّمَهُ اللهُ عَلَىٰ النَّارِ» قالَ: يَا رَسُولَ الله، أَفَلا أُخْبِرُ بِها الناسَ فَيَسْتَبْشِرُوا؟ قال: «إذاً يَتَّكِلُوا» فَأَخْبَرَ بها مُعَاذٌ عِنْدَ مَوْتِهِ تَأَثُّماً. متفقٌ عليه.
415/4 - Anas (may Allah be pleased with him) reported: While Mu‘ādh was riding behind the Prophet (may Allah’s peace and blessings be upon him) on the mount, he said: “O Mu‘ādh!” He replied: “At your service, O Messenger of Allah.” He said again: “O Mu‘ādh!” He replied: “At your service, O Messenger of Allah.” three times. He said for the third time: “O Mu‘ādh!” He again replied: “At your service, O Messenger of Allah.” He then said: “There is no one who bears witness that there is no god but Allah and that Muhammad is His slave and Messenger, sincerely from his heart, but Allah will forbid him to Hellfire.” He (Mu‘ādh) said: “O Messenger of Allah, shall I inform people about this so that they rejoice?” He said: “Then they will rely upon it.” Mu‘ādh related this just before his death out of fear from sin for concealing knowledge. [Narrated by Al-Bukhāri and Muslim]
وقوله: «تَأَثماً» أيْ: خَوْفاً مِنَ الإثمِ في كَتْمِ هذا العِلْمِ.
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رديفه: راكباً علىٰ الدابة خلفه.
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لبيك: إجابة بعد إجابة.
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سعديك: مساعدة في طاعتك بعد مساعدة.
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1) فضل التوحيد وشهادة (أن لا إله إلا الله وأن محمداً رسول الله)؛ فمن أتىٰ بها عاملاً بمقتضاها حرمه الله علىٰ النار، وأدخله الجنة.
1) It shows the merit of Tawhīd and the testimony that “there is no god except Allah and that Muhammad is the Messenger of Allah”. If a person proclaims it and acts upon it, Allah will forbid Hellfire to him and admit him into Paradise.
2) الحذر من كتم العلم، فعلىٰ مُعلِّم الناس الخير أنْ يبيِّن لهم ما ينفعهم من العلوم، ويوضِّحَ لهم الفهوم، حتىٰ لا يسيء بعضهم فهم الأدلة الشرعية بغير وجهها الصحيح.
2) We should beware of concealing knowledge. A person who teaches people their religion should clarify to them the useful information and concepts, so that they will not misunderstand the religious proofs.
5/416 ــ وعَنْ أبي هريرةَ ــ أَوْ أبي سعيدٍ الخُدْريِّ ــ رضي اللهَ عنهم شَكَّ الرَّاوِي، وَلا يَضُرُّ الشَّكُّ في عَينِ الصَّحابيِّ؛ لأنَّهُم كُلَّهُمْ عُدُولٌ، قال: لما كانَ غَزْوَةُ تَبُوكَ، أصابَ النَّاسَ مَجَاعَةٌ، فَقَالُوا: يا رَسُولَ الله لَوْ أَذِنْتَ لَنَا فَنَحَرْنَا نَوَاضِحَنا، فَأَكَلْنَا وَادَّهَنّا؟ فقَالَ رَسُولُ الله صلى الله عليه وسلم: «افْعَلُوا»، فَجَاءَ عُمَرُ رضي الله عنه، فقالَ: يا رَسُولَ الله، إنْ فَعَلْتَ قَلَّ الظَّهْر، وَلكِنِ ادْعُهُمْ بفَضْلِ أَزْوَادِهِمْ، ثُمَّ ادْعُ اللهَ لَهُمْ عَلَيْهَا بِالبَرَكَةِ، لَعَلَّ اللهَ أَنْ يَجْعَلَ في ذلِكَ البَرَكَةَ فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «نَعَمْ» فَدَعَا بِنِطعٍ فَبَسَطَهُ، ثُمَّ دَعَا بِفَضْلِ أَزْوَادِهِمْ، فَجَعَلَ الرَّجُلُ يجِيءُ بِكَفِّ ذُرَةٍ، وَيجيءُ الآخَرُ بِكَفِّ تَمْرٍ، ويجيءُ الآخَرُ بِكسرَةٍ ، حَتىٰ اجْتَمَعَ عَلىٰ النِّطَعِ مِنْ ذلِكَ شَيْءٌ يَسِيرٌ، فَدَعَا رَسُولُ الله صلى الله عليه وسلم عليْهِ بِالبَرَكَةِ، ثُمَّ قَالَ: «خُذُوا في أَوْعِيَتِكُمْ» فَأَخَذُوا في أَوْعِيَتِهِمْ حتَّىٰ ما تَرَكُوا في العَسْكَرِ وِعَاءً إلَّا مَلَؤوه، وَأَكَلُوا حَتَّىٰ شَبِعُوا وَفَضَلَ فَضْلَةٌ، فقالَ رسولُ الله صلى الله عليه وسلم: «أَشْهَدُ أَنْ لاَ إلهَ إلَّا الله، وأنّي رَسُولُ الله، لاَ يَلْقَىٰ اللهَ بهما عَبْدٌ غَيْرَ شاكً فَيُحْجَبَ عَنِ الجَنَّةِ». رواه مسلم.
416/5 - Abu Hurayrah or Abu Sa‘īd al-Khudri (the narrator was unsure, and his doubt is harmless since all the Companions are trustworthy narrators) reported: During the Battle of Tabūk, the people suffered famine, so they said: “O Messenger of Allah, grant us permission to slaughter our camels to eat and use their fat.” The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “You may do that.” Then ‘Umar (may Allah be pleased with him) came and said: “O Messenger of Allah, if you do that, there will be a shortage in riding animals. Instead of that, let them bring the leftovers of their provisions, then supplicate Allah for them to bless it; perhaps Allah will put some blessing therein.” The Messenger (may Allah’s peace and blessings be upon him) agreed to that and asked for a leather mat and spread it out. Then he asked them to bring their leftovers. One man brought a handful of corn; another brought a handful of dates; and another brought a piece of bread until an insignificant amount was collected on the leather mat. So the Messenger invoked the blessing of Allah and then said: “Take and fill your containers.” They filled their containers until no container in the army was left unfilled. They ate their fill and there was some food left over. So the Messenger said: “I bear witness that there is no god except Allah and that I am the Messenger of Allah. No slave will meet Allah believing in these two (testimonies of faith) having no doubt about them and be prevented from Paradise.” [Narrated by Muslim]
نواضحنا: جمع ناضحِ، وهو البعير الذي يستسقىٰ عليه الماء.
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الظهر: الدواب التي يركب علىٰ ظهرها.
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فضل أزوادهم: بقية طعامهم.
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البركة: الزيادة والنماء وكثرة الخير.
Blessing: increase, growth, abundance of good.
نطع: بساط من جلد.
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1) أدب الصحابة رضي الله عنهم مع الرسول صلى الله عليه وسلم؛ فكانوا يستأذنونه فيما يريدون فعله. وعلماء الأمة اليوم هم ورثة الأنبياء عليهم الصلاة السلام، فليحرص العباد علىٰ سؤال علمائهم العاملين بالكتاب والسنة، والمهتدين بهدي سلف الأمة.
1) It shows the Companions’ politeness towards the Prophet (may Allah’s peace and blessings be upon him). They used to seek his permission before doing what they wanted to do. The scholars are the heirs to the Prophets. So, people should be keen to ask their scholars who adhere to the Qur’an and the Sunnah and derive guidance from the righteous predecessors.
2) الحث علىٰ التعاون بين المسلمين في جميع أمورهم، فأهل الإيمان يكمّل بعضهم بعضاً.
2) It urges cooperation between Muslims in all their affairs. The people of faith complement one another through mutual solidarity and support.
3) فضل كلمة التوحيد؛ فهي مفتاح الجنة لمن جاء بها، وعمل بموجبها من فعل المأمورات وترك المنهيات.
3) It highlights the merit of the words of Tawhīd (“I bear witness that there is no god except Allah, and that Muhammad is His slave and messenger”), which is the key to Paradise for those who act upon it and observe the prescribed commands and prohibitions.
6/417ــ وَعَنْ عِتْبَانَ بنِ مالكٍ رضي الله عنه، وهو ممَّنْ شَهِدَ بَدْراً، قالَ: كُنْتُ أُصَلِّي لِقَوْمِي بَنِي سالِمٍ، وَكَانَ يَحُولُ بَيْنِي وَبَيْنَهُمْ وَادٍ إذَا جَاءتِ الأمْطَارُ، فَيَشُقُّ عَليَّ اجْتِيَازُهُ قِبَلَ مَسْجِدِهِمْ، فَجِئْتُ رَسُولَ الله صلى الله عليه وسلم، فقُلتُ له: إنِّي أَنْكَرْتُ بَصَرِي، وَإنَّ الوَادِيَ الَّذِي بَيْني وبَيْنَ قَوْمِي يَسِيلُ إذا جَاءتِ الأَمطَارُ، فَيَشُقّ عَلَيَّ اجْتِيازُهُ، فَوَدِدْتُ أنّكَ تَأتي، فتُصَلِّي في بَيْتي مَكاناً أَتَّخِذُه مُصَلّىٰ، فقال رسولُ الله صلى الله عليه وسلم: «سَأَفْعَلُ»، فَغَدَا عليَّ رسُولُ الله وأَبُو بَكْرٍ رضي الله عنه بَعْدَ ما اشْتَدَّ النَّهارُ، وَاسْتَأْذَنَ رَسُولُ الله صلى الله عليه وسلم، فَأَذِنْتُ لهُ، فَلَمْ يَجْلِسْ حتىٰ قالَ: «أَيْنَ تُحِبُّ أَنْ أُصَلِّيَ منْ بَيْتِكَ؟» فَأَشَرْتُ لَهُ إلىٰ المكانِ الَّذِي أُحِبُّ أَنْ يَصلِّيَ فيه، فقَامَ رَسُولُ الله صلى الله عليه وسلم، فَكَبَّرَ وَصَفَفْنَا وَراءَهُ، فَصَلَّىٰ رَكْعَتَيْنِ، ثُمَّ سلَّمَ وَسَلَّمْنَا حِينَ سَلَّمَ، فَحَبَسْتُهُ عَلىٰ خَزيرةٍ تُصْنَعُ لَهُ، فَسمعَ أَهْلُ الدَّارِ أنَّ رَسُولَ الله صلى الله عليه وسلم في بَيتي، فثَابَ رِجالٌ مِنهمْ حَتَّىٰ كَثُرَ الرِّجالُ في البَيْتِ، فَقَالَ رَجُلٌ: مَا فَعَلَ مَالِكٌ لاَ أَرَاهُ! فَقَالَ رَجُلٌ: ذلِكَ مُنَافِقٌ لاَ يُحِبُّ اللهَ وَرَسُولَهُ، فقالَ رَسُولُ الله صلى الله عليه وسلم: «لاَ تَقُلْ ذلِكَ، أَلاَ تَرَاهُ قالَ: لاَ إلهَ إلَّا الله يَبْتَغِي بِذلِكَ وَجْهَ الله تَعالىٰ؟». فَقَالَ: اللهُ ورَسُولُهُ أَعْلَمُ، أَمّا نَحْنُ فَوَالله مَا نَرَىٰ وُدَّهُ وَلاَ حَدِيثَهُ إلَّا إلىٰ المُنَافِقينَ، فقالَ رسولُ الله صلى الله عليه وسلم: «فَإنَّ اللهَ قَدْ حَرَّمَ علىٰ النَّارِ مَنْ قَاَلَ: لا إلهَ إلَّا الله يَبْتَغِي بِذلِكَ وَجْهَ الله». متفقٌ عليه.
417/6 - ‘Itbān ibn Mālik (may Allah be pleased with him), who was one of the Companions who took part in the Battle of Badr, reported: “I used to lead my people, Banu Sālim, in prayer and there was a valley between me (my house) and them. Whenever it rained, it became difficult for me to cross it for going to their mosque. So I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘I have weak eyesight and the valley between me and my people flows during the rainy season and it becomes difficult for me to cross it. I wish you to come to my house and offer prayer in a place so that I could reserve that as a place for prayer.’ The Messenger said: ‘I will do that.’ So the Messenger and Abu Bakr came to my house the (next) morning after the sun had risen high. The Messenger asked my permission to enter and I admitted him. He did not sit before saying: ‘Where do you like me to offer prayer in your house?’ I pointed to the place where I wanted him to offer prayers. So the Messenger of Allah stood up for the prayer and started the prayer with Takbīr and we aligned in rows behind him; and he offered a two-Rak‘ah prayer and finished them with Taslīm, and we also made Taslīm with him. I detained him for a meal called Khazīrah which I had prepared for him. When the neighbors got the news that the Messenger was in my house, they started coming till a large number of men gathered in my house. One of them said: ‘What is the matter with Mālik, for I do not see him?’ A man replied: ‘He is a hypocrite who does not love Allah and His Messenger.’ Thereupon, the Messenger (may Allah’s peace and blessings be upon him) said: ‘Don’t say that. Haven’t you seen that he testified that there is no god except Allah, seeking only the Countenance of Allah thereby?’ The man replied: ‘Allah and His Messenger know best, but as for us, by Allah, we never saw him but talking and acting in a friendly manner with the hypocrites.’ The Messenger replied: ‘Allah has made forbidden for Hellfire anyone who says “there is no god but but Allah” seeking thereby Allah’s pleasure.’” [Narrated by Al-Bukhāri and Muslim]
و«عِتْبَان» بكسر العين المهملة، وإسكان التاء المُثَنَّاةِ فَوْقُ وبَعْدَها باءٌ مُوَحَّدَةٌ. و«الخَزِيرَةُ» بالخاءِ المُعْجَمَةِ، وَالزاي: هي دَقِيقٌ يُطبَخُ بِشَحْمٍ. وقوله: «ثَابَ رِجَالٌ» بالثَّاءِ المُثَلَّثَةِ، أَيْ: جَاؤوا وَاجْتَمَعُوا.
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اجتيازه: عبوره.
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1) من قال لا إله إلا الله يبتغي بذلك وجه الله، فإنه يُحَرَّمُ علىٰ النار، وهذا يؤكد عظيم هذه الكلمة المباركة (كلمة التوحيد).
1) Whoever says “there is no god except Allah” seeking thereby the Countenance of Allah Almighty will be forbidden for Hellfire. This indicates the greatness of this noble word of Tawhīd.
2) فتح باب الرجاء للمؤمن الموحِّد، الذي يأتي بالعمل الصالح ويجتهد فيه.
2) It opens the door of hope for the believer who performs good deeds and is diligent in it.
3) علىٰ المسلم تلبية دعوة أخيه المسلم، فهذا من حق المسلم علىٰ أخيه.
3) A Muslim is required to accept the invitation of his fellow Muslim. This is one of the rights of Muslims upon one another.
7/418 ــ وعن عمرَ بنِ الخطّابِ رضي الله عنه قال: قَدِمَ رسُولُ الله صلى الله عليه وسلم، بِسَبْيٍ، فَإذَا امْرَأَةٌ مِنَ السَّبْيِ تَسْعَىٰ، إذْ وَجَدتْ صَبيّاً في السَبْيِ أَخَذَتْهُ، فَأَلْزَقَتْهُ بِبَطْنِهَا، فَأَرْضَعَتْهُ، فقال رَسُولُ الله صلى الله عليه وسلم: «أَتُرَوْنَ هذِهِ المَرْأَةَ طارِحَةً وَلَدَهَا في النَّارِ؟». قُلْنَا: لا وَالله، فَقَالَ: «لَلَّـهُ أَرْحَمُ بِعِبَادِهِ مِنْ هذِهِ بِوَلَدِهَا». متفقٌ عليه.
418/7 - ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: “Some captives of war were brought to the Messenger of Allah (may Allah’s peace and blessings be upon him) amongst whom there was a woman who was running (searching for her child). When she saw a child among the captives, she took hold of him, pressed him against her belly, and breastfed him. Thereupon, the Messenger said: ‘Do you think this woman would ever throw her child in the fire?’ We said: ‘No, by Allah.’ He said: ‘Allah is more merciful to His slaves than this woman is to her child.’” [Narrated by Al-Bukhāri and Muslim]
1) إنّ الله سبحانه وتعالىٰ أرحم بعباده من الوالدة بولدها، ولهذا شرع لهم ما يدخلهم رحمته ويجنبهم عقابه.
1) Allah Almighty is more merciful to His servants than a mother to her child. Hence, He legislated for them what makes them win His mercy and avoid His punishment.
2) الاستفادة من الحوادث، وربطها في التوجيه والتعليم بضرب الأمثال؛ ليحصل معرفة الشيء علىٰ وجهه الأكمل. فصلىٰ الله وسلم علىٰ معلّم الناس الخيرَ، ما أحسن تعليمه!!.
2) The Prophet (may Allah’s peace and blessings be upon him) would make use of incidents to give instructions and advice to people, along with giving examples. Thus, they can gain knowledge in the most proper way. He was the most excellent teacher indeed.
3) علىٰ المرء أن يكون تعلُّقه في جميع أحواله وأحيانه بالله وحده.
3) In all situations and times, a person should be attached to Allah alone.
8/419 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «لمَّا خَلَقَ اللهُ الخَلْقَ كتَبَ في كِتاب، فَهُوَ عِنْدَهُ فَوْقَ العَرْشِ: إنَّ رَحْمَتِي تَغْلِبُ غَضَبي».
419/8 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When Allah created the creation, He wrote in a book, which is with Him over the Throne, ‘Verily, My mercy prevails over My anger.’”
وفي رواية: «غَلَبَتْ غَضَبي» وفي روايةٍ: «سَبَقَتْ غَضَبي». متفقٌ عليه.
In another version: “Verily, My mercy has overcome My anger.” And in another version: “Verily, My mercy has preceded My anger.” [Narrated by Al-Bukhāri and Muslim]
1) إثبات علوّ الله علىٰ خلقه، وهو مستوٍ علىٰ عرشه سبحانه {ٱلرَّحمَٰنُ عَلَى ٱلعَرشِ ٱستَوَىٰ}.
1) It affirms the highness of Allah Almighty above His creation, while He is established over His Throne. {The Most Merciful rose over the Throne.}
2) إثبات صفتَي الرحمة والغضب لله سبحانه على الوجه اللائق دون تمثيل ولا تعطيل، ورحمة الله تعالىٰ أقرب إلىٰ العباد من غضبه.
2) It affirms for Allah Almighty the attributes of mercy and anger, in a manner that befits Him, without asking how or negating the attributes. It also affirms that the mercy of Allah is closer to His servants than His anger.
9/420 ــ وعنه قال: سمِعْتُ رسُولَ الله صلى الله عليه وسلم يقول: «جَعَلَ اللهُ الرَّحْمَةَ مِائَةَ جزءٍ، فَأَمْسَكَ عِنْدَهُ تِسْعَةً وتِسْعِينَ، وَأَنْزَلَ في الأَرْضِ جُزْءاً واحِداً، فَمِنْ ذلِكَ الجُزْءِ يَتَرَاحَمُ الخَلاَئِقُ، حَتَّىٰ ترْفَعَ الدَّابَةُ حَافِرَهَا عَنْ وَلَدِهَا خَشْيةَ أَنْ تُصِيبَهُ».
420/9 - He also reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Allah divided mercy into one hundred parts. He retained with Him ninety-nine parts and sent down to earth one part. From this one part, creatures show mercy towards each other, so much so that an animal lifts its hoof away from its youngster lest it should hurt it.”
وفي روايةٍ: «إنَّ لله مِائَةَ رَحْمَةٍ، أَنْزَلَ مِنْهَا رَحْمَةً وَاحِدَةً بَيْنَ الجِنِّ والإنْسِ وَالبَهائمِ وَالهَوامِّ، فَبهَا يَتَعاَطَفُونَ، وبهَا يَتَراحَمُونَ، وبهَا تَعْطِفُ الوَحْشُ عَلىٰ وَلَدِها، وَأَخَّرَ الله تِسْعاً وتِسْعِينَ رَحْمَةً يَرْحَمُ بها عِبَادَهُ يَوْمَ القِيَامَةِ». متفقٌ عليه.
In another version: “Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals, and vermin, through which they have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to grant mercy to His servants on the Day of Resurrection.” [Narrated by Al-Bukhāri and Muslim]
ورواهُ مسلم أيضاً من روايةِ سَلْمَانَ الفَارِسيِّ رضي الله عنه قالَ: قالَ رسُولُ الله صلى الله عليه وسلم: «إنَّ للهِ مِائَةَ رَحْمَةٍ، فَمِنْهَا رَحمَةٌ بِها يَتَراحَمُ الخَلْقُ بَيْنَهُمْ، وَتِسْعٌ وَتِسْعُونَ لِيَوْمِ القِيَامَةِ».
Muslim also narrated it via Salmān al-Fārisi (may Allah be pleased with him) who reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Verily, Allah has one hundred mercies; by virtue of one of which the creation are mutually merciful, and (the remaining) ninety-nine are reserved for the Day of Resurrection.”
وفي رواية: «إنَّ اللهَ خَلَقَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ مائةَ رَحْمَةٍ ، كُلُّ رَحْمَةٍ طِبَاقُ مَا بَيْنَ السَّماءِ إلىٰ الأرضِ، فَجَعَلَ مِنها في الأرْضِ رَحْمَةً، فَبِهَا تَعْطِفُ الوَالِدَةُ عَلىٰ وَلَدِهَا، وَالْوَحْشُ وَالطَّيرُ بَعْضُها عَلىٰ بَعْضٍ، فَإذَا كَانَ يَوْمُ القِيَامَةِ أَكْمَلَهَا بهذِه الرَّحْمَةِ».
In another version: “Verily, Allah created, on the same day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy fills the space between the heavens and the earth, and He, out of this mercy, endowed one part to the earth and out of this mercy the mother shows affection to her child and even the beasts and birds show kindness to one another, and when the Day of Resurrection comes, He will make full use of His mercy.”
حافرها: رجلها.
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طباق: غشاء، والمراد يملأ ذلك ما بين السماء والأرض من كبره وعظمه.
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1) الرحمة التي جعلها الله في قلوب عباده هي جزء من الرحمة العامة.
1) The mercy which Allah Almighty put within the hearts of His creation is part of His overall mercy.
2) بشارة المؤمنين بسعة رحمة رب العالمين، فإنه إذا كان يحصل لهم كل هذا التعاطف بينهم برحمة واحدة خلقها لهم، فكيف بمائة رحمة يوم القيامة؟!.
2) It gives the believers glad tidings about the vast mercy of their Lord. If all the compassion that exists among them is the result of only one part of His mercy, then what about a hundred parts of mercy on the Day of Judgment!
1/421 ــ وعنه عن النَّبيِّ صلى الله عليه وسلم، فِيمَا يَحكِي عَنْ رَبِّهِ تَبَارَكَ وَتَعَالىٰ، قال: «أَذنَبَ عَبْدٌ ذَنباً، فقالَ: اللهم اغْفِرْ لِي ذَنبي، فقالَ الله تَبَارَكَ وتعالىٰ: أَذنَبَ عبدي ذَنباً، فَعَلِمَ أَنَّ لَهُ رَبّاً يَغْفِرُ الذَّنْبَ، وَيَأْخُذُ بالذَّنْبِ، ثُمَّ عَادَ فَأَذْنَبَ، فقال: أَيْ رَبِّ، اغْفِرْ لي ذَنبي، فقال تَبَارَكَ وتعالىٰ: أَذْنَبَ عَبْدِي ذَنْباً، فَعلِمَ أَنَّ لَهُ رَبّاً يَغْفِرُ الذَّنْبَ، وَيَأْخُذُ بِالذَّنْبِ، ثُمَّ عَادَ فَأَذْنَبَ، فقال: أَيْ رَبِّ اغْفِرْ لي ذَنبي، فقال تَبَارَكَ وَتَعَالىٰ: أَذْنَبَ عَبدِي ذَنباً، فَعَلِمَ أَنَّ لَهُ رَبّاً يَغْفِرُ الذَّنْبَ، وَيَأْخُذُ بِالذَّنْبِ، قَد غَفَرْتُ لِعَبْدِي، فَلْيَفعَلْ مَا شَاءَ». متفقٌ عليه.
421/1 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A slave committed a sin and he said: ‘O Allah, forgive my sin,’ and Allah Almighty said: ‘My slave committed a sin and then he realized that he has a Lord who forgives the sin and punishes for the sin.’ He then again committed a sin and said: ‘My Lord, forgive my sin,’ and Allah Almighty said: ‘My slave committed a sin and then realized that he has a Lord who forgives the sin and punishes for the sin.’ He again committed a sin and said: ‘My Lord, forgive my sin,’ and Allah Almighty said: ‘My slave has committed a sin and then realized that he has a Lord who forgives the sin and punishes for the sin. I have granted forgiveness to my slave. Let him do whatever he likes.’” [Narrated by Al-Bukhāri and Muslim]
وقوله تعالىٰ: «فَلْيَفْعَلْ مَا شاءَ» أَي: مَا دَامَ يَفْعَلُ هكَذَا، يُذْنِبُ وَيَتُوبُ أَغْفِرُ لَهُ، فَإنَّ التَّوْبَةَ تَهْدِمُ ما قَبْلَهَا.
His statement “Let him do whatever he likes” means: as long as he does the same, i.e. sinning and then repenting. Indeed, repentance erases the sins committed before it.
1) بيان فضل الله ورحمته بعباده، ما داموا يعتقدون أنه تعالىٰ هو المتصرف بأحوالهم، وهذا يدل علىٰ فضل التوحيد.
1) It shows the grace and mercy of Allah towards His servants, as long as they believe that He is the Disposer of their affairs. This indicates the merit of Tawhīd.
2) التوبة الصحيحة تُكَفِّر الذنب، فكلما أحدث العبد ذنباً فَلْيُحْدِثْ له توبة.
2) True repentance expiates sins. So, whenever a person commits a sin, let him repent from it.
11/422 ــ وعنه قال: قال رسولُ الله صلى الله عليه وسلم: «وَالَّذي نَفْسي بِيَدِهِ لَوْ لَمْ تُذْنِبُوا لَذَهَبَ اللهُ بِكُمْ، وَلَجَاءَ بقَوم يُذْنِبُونَ، فَيَسْتَغْفِرُونَ اللهَ تعالىٰ، فَيَغْفِرُ لَهُمْ». رواه مسلم.
422/11 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “By the One in Whose hand my soul is, if you were not to commit sins, Allah would replace you with people who would commit sins and then seek forgiveness from Allah Almighty, who would then forgive them.” [Narrated by Muslim]
12/423 ــ وعن أبي أيُّوبَ خَالدِ بنِ زيد رضي الله عنه، قال: سمعتُ رسول الله صلى الله عليه وسلم يقول: «لَوْلاَ أَنَّكُمْ تُذْنِبُونَ لَخَلَق الله خَلْقاً يُذْنِبُونَ، فَيَسْتَغْفِرُونَ، فَيَغْفِرُ لَهُمْ». رواه مسلم.
423/12 - Abu Ayyūb Khālid ibn Zayd (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Were you not to commit sins, Allah would bring into existence a creation who would commit sins and ask for forgiveness and He would forgive them.” [Narrated by Muslim]
1) الترغيب في رحمة الله تعالىٰ بعباده؛ لِمَا فتح لهم من باب الرجاء بالاستغفار والتوبة من الذنوب.
1) It gives hope about the mercy of Allah, who opens the door to repentance and pursuit of forgiveness.
2) إن تودد العبد إلىٰ ربه بدوام التوبة والاستغفار، والانكسار بين يدي الرحيم الغفار لَمِن الطاعات التي يحبها الله تعالىٰ. فطوبىٰ لعبد أدام قرع باب السماء بالتوبة والدعاء.
2) If a person constantly repents and asks his Lord for forgiveness, being humble before Him, that is indeed one of the pious and dear acts to Allah Almighty. Blissful are those who continue to knock on the door of heaven through repentance and supplication.
الحديث فيه تبشير بالمغفرة لمن أذنب فاستغفر، ولا يَتوهمنَّ متوهِّم أن في الحديث تحريضاً علىٰ فعل المعاصي.
The Hadīth gives hope and glad tidings of forgiveness for those who sin and then repent. Let no one be deluded and think that the Hadīth encourages the perpetration of sins.
13/424ــ وعن أبي هريرةَ رضي الله عنه قال:كُنَّا قُعُوداً مَعَ رسولِ الله صلى الله عليه وسلم، مَعَنَا أَبُو بكر وعُمَرُ رضي الله عنهم في نَفَرٍ، فَقَامَ رسولُ الله صلى الله عليه وسلم مِنْ بَيْنِ أَظْهُرِنَا، فَأَبْطَأَ عَلَيْنَا، فَخَشِينَا أنْ يُقْتَطَعَ دُوننا، فَفَزِعْنَا، فَقُمْنَا، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ، فَخَرَجْتُ أَبْتَغِي رسولَ الله صلى الله عليه وسلم، حَتَّىٰ أَتَيْتُ حَائِطاً لِلأَنْصَارِ ـ وَذَكَرَ بطُولِه إلىٰ قوله: ـ فقال رسولُ الله صلى الله عليه وسلم: «اذْهَبْ فَمَنْ لَقِيتَ وَرَاءَ هذَا الحَائِط يَشْهَدُ أَنْ لا إلهَ إلَّا الله، مُسْتَيْقِناً بِهَا قَلْبُهُ، فَبَشِّرْهُ بِالجَنَّةِ». رواه مسلم.
424/13 - Abu Hurayrah (may Allah be pleased with him) reported: We were sitting with the Messenger of Allah (may Allah’s peace and blessings be upon him). Abu Bakr and ‘Umar were also present with us among a group of men. Meanwhile the Messenger of Allah got up and left us. We waited long for his return then got worried about his safety and got up (to look for him). I was the first to get up and went out to look for the Messenger until I came to a garden which belonged to the Ansār... (in the last part of the Hadīth, he said:) Then, the Messenger said to me: “Go and whoever you come across outside this garden who testifies that there is no god except Allah, being certain of it in his heart, give him glad tidings of entering Paradise.” [Narrated by Muslim]
نفر: الرجال من الثلاثة إلىٰ التسعة.
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يقتطع دوننا: يؤخذ ويصيبه ضرر.
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حائطاً: بستاناً.
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1) بيان عِظَمِ حبِّ الصحابة رضي الله عنهم رسولَ الله صلى الله عليه وسلم، وحرصهم علىٰ سلامته من كل مكروه في حال حياته صلى الله عليه وسلم، وأما بعد وفاته عليه الصَّلاة والسَّلام فإن حرص أهل التوحيد والاتباع علىٰ سلامة سنته، والدفاع عنها، يعتبر من سلامته عليه الصلاة والسلام.
1) It shows how much the Companions (may Allah be pleased with them) loved the Prophet (may Allah’s peace and blessings be upon him) and were concerned about his safety during his lifetime. After his death, those who believe and follow him are concerned about the safety and soundness of his Sunnah so they defend it. This is also considered concern about the Prophet’s safety.
2) استحباب البشارة لأهل الإيمان وفتح باب الرجاء.
2) It is recommended to give hope and glad tidings to the believers.
3) التوحيد مفتاح باب الجنة، فَلْيحرصِ العبد علىٰ صحة توحيده.
3) Tawhīd is the key to entering Paradise. So, let a person be careful to maintain the soundness of his Tawhīd.
14/425 ــ وعن عبد الله بن عَمْرو بن العاص رضي الله عنهما أنَّ النَّبيَّ صلى الله عليه وسلم تَلا قوْلَ الله _عز وجل_ في إبراهيم صلى الله عليه وسلم: {رَبِّ إِنَّهُنَّ أَضلَلنَ كَثِيرا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِي فَإِنَّهُۥ مِنِّيۖ} [إبراهيم: 36] ، وَقَوْلَ عيسىٰ صلى الله عليه وسلم: {إِن تُعَذِّبهُم فَإِنَّهُم عِبَادُكَۖ وَإِن تَغفِر لَهُم فَإِنَّكَ أَنتَ ٱلعَزِيزُ ٱلحَكِيمُ} [المائدة: 118] ، فَرَفَعَ يَدَيْه وقال: « اللهم أُمَّتِي أُمَّتِي» وَبكَىٰ، فقال الله _عز وجل_: «يَا جِبريلُ اذْهَبْ إلىٰ مَحَمَّدٍ، وَرَبُّكَ أَعْلَمُ، فَسَلْهُ مَا يُبْكِيهِ؟» فَأَتَاهُ جبرِيلُ، فَأَخْبَرَهُ رسولُ الله صلى الله عليه وسلم بِمَا قالَ، وَهو أَعْلَمُ، فقالَ الله تعالىٰ: «يَا جِبريلُ، اذهَبْ إلىٰ مُحَمَّدٍ فَقُلْ: إنَّا سَنُرضِيكَ في أُمَّتِكَ، وَلا نَسُوؤكَ». رواه مسلم.
425/14 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported: The Prophet (may Allah’s peace and blessings be upon him) recited the verse in which Prophet Ibrāhīm (peace be upon him) is quoted as saying: {My Lord, indeed they have led astray many among the people. So whoever follows me - then he is of me.} [Ibrāhīm: 36] And the verse in which Prophet Jesus (peace be upon him) is quoted as saying: {If You should punish them – indeed they are Your servants but if You forgive them – indeed it is You who is the Exalted in Might, the Wise.} [Al-Mā’idah: 118] Then, he raised his hands and said, “O Allah, my Ummah, my Ummah,” and wept. Thereupon, Allah Almighty said: “O Gabriel, go to Muhammad and ask him why he is weeping, and your Lord knows best.” Gabriel (peace be upon him) came to him, and the Prophet (may Allah’s peace and blessings be upon him) informed him about what he had said. So, Allah Almighty said: “O Gabriel, go to Muhammad and say: ‘Verily, We will please you with regard to your Ummah and will not hurt you.’” [Narrated by Muslim]
1) رأفةُ النَّبيِّ صلى الله عليه وسلم بأمته، واعتناؤه بمصالحهم، وهذا هو شأن المسلم؛ حريصٌ علىٰ العباد، ألا يشق عليهم، اقتداءً برسول الله صلى الله عليه وسلم.
1) It shows the Prophet’s compassion towards his Ummah and his care about their interests. This is how every Muslim should behave: caring about people and not making things hard for them, in imitation of the Prophet’s example.
2) فتح باب الرجاء لهذه الأمة المرحومة، إذا هي استقامت، كرامةً لنبيِّها صلى الله عليه وسلم.
2) It opens the door of hope for this Ummah that will be shown mercy, if they act uprightly, in honor of their Prophet.
15/426 ــ وعن مُعَاذِ بنِ جَبَل رضي الله عنه قال: كُنْتُ رِدْفَ النَّبيِّ صلى الله عليه وسلم علىٰ حِمارٍ، فقال: «يَا مُعَاذ هَل تَدري مَا حَقُّ الله عَلَىٰ عِبادهِ، ومَا حَقُّ الْعِبادِ عَلىٰ الله؟». قلت: اللهُ وَرَسُولُه أَعْلَمُ. قال: «فَإنَّ حَقَّ الله عَلىٰ العِبَادِ أَنْ يَعْبُدُوهُ وَلا يُشْرِكُوا بِهِ شَيْئاً، وَحَقَّ العِبَادِ عَلىٰ الله أَلاَ يُعَذِّبَ مَنْ لاَ يُشرِكُ بهِ شَيْئاً» فقلتُ: يا رسولَ الله، أَفَلا أُبَشِّرُ النَّاسَ؟ قال: «لا تُبَشِّرْهُمْ فَيَتّكِلُوا». متفقٌ عليه.
426/15 - Mu‘ādh ibn Jabal (may Allah be pleased with him) reported: I was riding behind the Prophet (may Allah’s peace and blessings be upon him) on a donkey, and he said: “O Mu‘ādh, do you know what the right of Allah upon His servants is, and what the right of the servants upon Allah is?” I said: “Allah and His Messenger know best.” He said: “The right of Allah upon His servants is that they worship Him and not associate any partners with Him. And the right of the servants upon Allah is that He should not punish those who do not associate partners with Him.” I said: “O Messenger of Allah, shall I give this good news to people?” He said: “No, lest they rely upon it.” [Narrated by Al-Bukhāri and Muslim]
1) البشارة لأهل الإيمان برحمات الله تعالىٰ لمن صدق بالعمل وأحسن فيه، أما مع العجز والكسل، فإن ذلك هو الأماني.
1) It gives glad tidings to the believers of the mercy of Allah to those who act rightly and sincerely. But if they are idle and lethargic, this would be no more than wishful thinking.
2) إن نفي الشرك عن العبد يدل علىٰ الإخلاص والتوحيد، فَلْيحرصِ المؤمن علىٰ صحة توحيده.
2) Negating that a person associates partners with Allah indicates his sincerity and Tawhīd. Hence, the believer should be keen on maintaining the soundness of his Tawhīd.
16/427 ــ وعنِ البَرَاءِ بن عازبٍ رضي الله عنهم عَنِ النَّبيِّ صلى الله عليه وسلم قال: «المُسلِمُ إذَا سُئِلَ في القَبْرِ يَشْهَدُ أن لاَ إلهَ إلَّا الله، وَأنَّ مُحَمَّداً رسولُ الله، فَذلِكَ قَولُه تعالىٰ: {يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ بِٱلقَولِ ٱلثَّابِتِ فِي ٱلحَيَوٰةِ ٱلدُّنيَا وَفِي ٱلأٓخِرَةِۖ} [إبراهيم: 27]. متفقٌ عليه.
427/16 - Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When a Muslim is questioned in his grave, he will testify that there is no god except Allah and that Muhammad is the Messenger of Allah; and that is what is meant by the verse: {Allah will keep firm those who believe with a word that stands firm in this world and in the Hereafter.} [Ibrāhīm: 27] [Narrated by Al-Bukhāri and Muslim]
1) رحمة الله بعباده المؤمنين في الدنيا والآخرة، فمن حقق التوحيد، وعاش في حياته عليه، أثابه الله بالثبات في حياته، وقبره، ويوم حشره.
1) It points out Allah’s mercy towards His servants in this world and in the Hereafter. If a person fulfills Tawhīd and applies it in his life, Allah will reward him by making him firm in this world, in the grave, and on the Day of Judgment.
2) خير ما نُفَسِّر به كتاب الله هو كلام رسول الله صلى الله عليه وسلم.
2) The best means whereby we can interpret the Qur’an is the Prophet’s statements.
17/428 ــ وعن أنسٍ رضي الله عنه عن رسولِ الله صلى الله عليه وسلم قال: «إنَّ الكَافِرَ إذَا عَمِلَ حَسَنَةً أُطعِمَ بِهَا طُعْمَةً مِنَ الدّنيَا، وَأَمّا المُؤمِنُ فَإنَّ اللهَ يَدَّخِرُ لَهُ حَسَنَاتِه في الآخِرَةِ، وَيعقِبُهُ رِزْقاً في الدُّنْيَا عَلىٰ طَاعَتِهِ».
428/17 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When a disbeliever does a good deed, he is rewarded for it in this world. As for the believer, Allah Almighty saves his good deeds to reward him in the Hereafter and provides him with sustenance in this life as a consequence of his obedience.”
وفي روايةٍ: «إنَّ اللهَ لاَ يَظْلِمُ مُؤْمِناً حَسَنَةً، يُعْطَىٰ بِهَا في الدُّنْيَا، وَيُجْزَىٰ بِهَا في الآخِرَةِ، وَأَمَّا الْكَافِرُ فَيُطْعَمُ بِحَسَنَاتِ مَا عَمِلَ لله تعالىٰ في الدّنْيَا، حَتَّىٰ إذَا أَفْضَىٰ إلىٰ الآخِرَةِ لَمْ يَكُنْ لَهُ حَسَنَةٌ يُجْزَىٰ بِهَا». رواه مسلم.
In another version: “Allah does not wrong a believer with regard to a good deed; he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the disbeliever is given in this world the reward for the good deeds he has done for the sake of Allah, and when he comes to the Hereafter, there will be no good deed for which he can be rewarded.” [Narrated by Muslim]
أفضىٰ: صار إلىٰ الآخرة.
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1) بيان عدل الله مع عباده؛ بأن يوفيهم أجورهم، حتىٰ مع الكفرة الفجرة ؛ فالعدل مما يحبه الله ويرضاه.
1) It points out how Allah Almighty deals justly with His servants, as He recompenses their deeds in full, even the wicked disbelievers. Verily, He loves justice and is pleased with it.
2) الكافر يُجزىٰ علىٰ عمله الحسن في الدنيا، وأَما المؤمن فإنه يُجزىٰ عليه في الدنيا والآخرة، وهذا من البشارة لأهل الإيمان والرجاء لهم.
2) The disbeliever is recompensed for his good deeds in this world. The believer, on the other hand, is rewarded for his good deeds both in this world and in the Hereafter. Indeed, this is a source of good news and hope for the believers.
18/429 ــ وعن جابرٍ رضي الله عنه قال: قالَ رسولُ الله صلى الله عليه وسلم: «مَثَلُ الصَّلَوَاتِ الخَمسِ كَمَثَلِ نَهَرٍ جَارٍ غَمْرٍ عَلىٰ بَابِ أَحَدِكُمْ، يَغْتَسِلُ مِنْهُ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ». رواه مسلم. «الْغَمْرُ»: الْكَثِيرُ.
429/18 - Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The five prayers are like a great river running by your door in which you wash yourselves five times every day.” [Narrated by Muslim] --
1) الصلاة تكفر الذنوب، وهذا من رحمة الله بالمؤمنين؛ إذ شرع لهم من العبادات ما يغسلون بها ذنوبهم.
1) Prayer expiates sins. This indicates Allah’s mercy towards His believing servants, as He legislates for them acts of worship whereby they can erase their sins.
2) إذا وفق الله العبدَ للمحافظة علىٰ الصلوات الخمس، فهي بشرىٰ خيرٍ له، بأنه ممن يُرجىٰ أنْ تُغفرَ ذنوبه.
2) If Allah Almighty enables a person to perform the five prayers persistently, this is a good sign for him indicating that he may be one of those whose sins will be forgiven.
19/430 ــ وعنِ ابنِ عباسٍ رضي الله عنهما قال: سَمِعْتُ رسولَ الله صلى الله عليه وسلم يقولُ: «مَا مِنْ رَجُلٍ مُسلِمٍ يَمُوتُ، فَيَقُومُ عَلىٰ جنَازَتِهِ أَربَعُونَ رَجُلاً، لا يُشْرِكُونَ بالله شَيْئاً، إلَّا شَفَّعَهُمُ الله فيهِ». رواه مسلم.
430/19 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “No Muslim man dies, and forty men who associate no partners with Allah, offer the funeral prayer for him except that Allah will accept their intercession for him.” [Narrated by Muslim]
1) ثبوت الشفاعة للمؤمنين إذا كان الميت من أهل الشفاعة، فشفاعتهم له أن يغفر الله ذنبه.
1) It establishes intercession by the believers, if the deceased is entitled to that. Their intercession for him is that Allah Almighty forgives his sins.
2) الترغيب بتكثير المصلين الموحدين علىٰ الجنازة، رجاء حصول المغفرة للميت بفضل الله تعالىٰ.
2) It encourages increasing the number of participants in the funeral prayer in hope that the deceased would be forgiven, out of Allah’s grace.
3) فضل التوحيد وأهله، والبراءة من الشرك وأهله.
3) It shows the merit of Tawhīd and its people and the disavowal of polytheism and its people.
20/431 ــ وعن ابنِ مسعودٍ رضي الله عنه قال: كُنَّا مَعَ رسولِ الله رضي الله عنه في قُبَّةٍ نَحواً مِنْ أَرْبَعِينَ رجلاً، فقال: «أَتَرضَونَ أَنْ تكُونُوا رُبـُعَ أَهْلِ الجَنَّةِ؟» قُلْنَا: نَعَمْ، قال: «أَتَرضَوْنَ أنْ تكونوا ثُلُثَ أهلِ الجنَّةِ؟» قلنا: نَعَمْ، قال: «وَالَّذِي نَفسُ مُحَمَّد بِيَدهِ إنِّي لأرجو أن تكُونُوا نصفَ أَهْلِ الجَنَّةِ، وَذلِكَ أَنَّ الجنَّةَ لا يَدْخُلُهَا إلَّا نَفْسٌ مَسْلِمَةٌ، وَمَا أَنْتُم في أهْلِ الشِّرِكِ إلَّا كَالشَّعَرَةِ البَيْضَاءِ في جِلْدِ الثَّوْرِ الأسودِ، أَوْ كَالشَّعَرَةِ السَّوْدَاءِ في جِلْدِ الثَّوْرِ الأَحْمَرِ». متفقٌ عليه.
431/20 - Ibn Mas‘ūd (may Allah be pleased with him) reported: “There were about forty of us with the Messenger of Allah (may Allah’s peace and blessings be upon him) in a tent when he said: ‘Would it please you to be one-fourth of the inhabitants of Paradise?’ We said: ‘Yes.’ He said: ‘Would it please you to be one-third of the inhabitants of Paradise?’ We said: ‘Yes.’ Thereupon, he said: ‘By the One in Whose hand Muhammad’s soul is, I hope that you would be one-half of the inhabitants of Paradise; for none shall enter Paradise except a Muslim soul, and you, compared to the polytheists, are no more than a white hair on the skin of a black ox, or a black hair on the skin of a red ox.’” [Narrated by Al-Bukhāri and Muslim]
قبّة: خيمة.
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1) المؤمنون من أمة محمد صلى الله عليه وسلم هم أكثر أهل الجنة، وهذا دليل علىٰ مكانة هذه الأمة المرحومة عند الله تعالىٰ.
1) The believers from the Ummah of Muhammad (may Allah’s peace and blessings be upon him) are the majority of the inhabitants of Paradise, which indicates the status of this Ummah in the sight of Allah Almighty.
2) قلة أهل الإيمان بالنسبة لأهل الكفر، فالمؤمن البصير لا يزن الشيء بكثرة أتباعه، ولكن يَعرف الحق بموافقته شرع رب العالمين، وهدي السابقين الأولين.
2) The believers are few in number compared to the disbelievers. A wise believer would not weigh things on the basis of the number of its followers, but he knows the truth according to whether it accords with the Shariah of Allah and the practice of the early followers of Islam.
3) التدرج وتكرار البشائر مرة بعد مرة؛ ليكون أدعىٰ لتجديد الشكر مرة بعد مرة.
3) Gradation and repetition of giving glad tidings time after time, which inspires renewal of gratitude time after time.
21/432 ــ وعن أبي موسىٰ الأشعري رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «إذَا كَانَ يَوْمُ القِيَامَةِ دَفَعَ اللهُ إلَىٰ كُلِّ مُسْلِمٍ يَهوديّاً أوْ نَصْرانيّاً، فَيَقُولُ: هذَا فِكَاكُكَ مِنَ النَّارِ».
432/21 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “On the Day of Judgment, Allah will deliver to every Muslim a Jew or a Christian and say: ‘This is your ransom from Hellfire.’”
وفي روايةٍ: عنهُ عن النَّبيِّ صلى الله عليه وسلم قال: «يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ المُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الجِبَالِ يَغْفِرُهَا اللهُ لَهُم». رواه مسلم.
In another version: “On the Day of Judgment, some Muslims will come with sins as huge as mountains, and Allah will forgive it for them.” [Narrated by Muslim]
قوله: «دَفَعَ إلىٰ كُلِّ مُسْلِمٍ يَهوديّاً أوْ نَصْرانيّاً، فَيَقُولُ: هذَا فِكَاكُكَ مِنَ النَّارِ» مَعْنَاهُ مَا جَاءَ في حديثِ أبي هريرةَ رضي الله عنه: «لِكُلِّ أَحَدٍ مَنزِلٌ في الجَنَّةِ، ومَنزِلٌ في النَّارِ، فالمُؤْمِنُ إذَا دَخَلَ الجَنَّةَ خَلَفَهُ الكَافِرُ في النَّارِ، لأَنّهُ مُسْتَحِقّ لِذلِكَ بِكُفْرِهِ».
His statement “Allah will deliver to every Muslim a Jew or a Christian and say: ‘This is your ransom from Hellfire’” is explained by another Hadīth reported by Abu Hurayrah (may Allah be pleased with him), which reads: “Everyone has a place in Paradise and a place in Hellfire. When the believer enters Paradise, the disbeliever takes his place in Hellfire, for he deserves that on account of his disbelief.”
ومَعْنىٰ «فِكَاكُكَ»: أَنكَ كُنْتَ مُعَرَّضاً لِدُخُولِ النَّارِ، وهذَا فِكَاكُكَ لأَنَّ الله تعالىٰ قَدَّرَ لِلنّارِ عَدَداً يَمْلَؤُهَا، فَإذَا دَخَلَهَا الكُفَّارُ بِذُنُوبِهِمْ وَبكُفْرِهِمْ، صَارُوا في مَعنىٰ الفِكَاكِ لِلمُسلِمِينَ. والله أعلم.
“Your ransom” means you were in danger of entering Hellfire and this is your ransom, because Allah Almighty predestined that a certain number fills Hellfire, and when the disbelievers enter it due to their sins and disbelief, they are like a ransom on behalf of Muslims. And Allah knows best.
1) تشريف الله هذه الأمة؛ لإيمانها بالله، وشهادتها علىٰ الناس.
1) Allah Almighty honors this (Muslim) nation due to their belief in Him and their role as a witness over other nations.
2) هوان اليهود والنصارىٰ الذي حرّفوا كلام الله تعالىٰ، وقتلوا رسله عليهم الصلاة والسلام، فهم قرابين يفتدي بهم المسلمون.
2) The low status of the Jews and Christians, for they distorted the speech of Allah and killed His messengers, and so they will be like offerings whereby Muslims will be ransomed.
22/433 ــ وعن ابنِ عُمرَ رضي الله عنهم قال: سمِعْتُ رسولَ الله صلى الله عليه وسلم يقول: «يُدْنَىٰ المُؤْمِنُ يَوْمَ القِيَامَةِ مِن رَبِّهِ حَتَّىٰ يَضَعَ كَنَفَهُ عَلَيْهِ، فَيُقرِّرُهُ بِذُنـُوبِه، فيقولُ: أَتَعرفُ ذَنبَ كَذَا؟ أَتَعرفُ ذَنبَ كَذَا ؟ فيقول: رَبِّ أَعْرِفُ، قال: فَإِنِّي قَد سَتَرتُهَا عَلَيْكَ في الدُّنْيَا، وَأَنَا أَغْفِرُها لَكَ اليومَ، فيُعطَىٰ صَحِيفَةَ حَسَنَاتِه». متفقٌ عليه.
433/22 - Ibn ‘Umar (may Allah be pleased with him and his father) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “A believer will be brought close to his Lord on the Day of Judgment and He will envelop him in His mercy and make him confess his sins. Allah will say: ‘Do you remember (doing) this sin and that sin?’ He will reply: ‘My Lord, I remember.’ Then He will say: ‘I covered it up for you in the life of the world, and I forgive it for you today.’ Then the record of his good deeds will be handed to him.” [Narrated by Al-Bukhāri and Muslim]
«كَنَفُهُ»: ستْرُهُ وَرَحْمَتُهُ.
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يُدنىٰ: يقرب.
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1) رعاية الله وعنايته بأهل الإيمان، وستره لهم في الدنيا والآخرة.
1) Allah Almighty takes care of the believers and protects them, and He conceals their faults in the worldly life and in the Hereafter.
2) العبد المؤمن لا يكذب، فالكذب من خصال أهل النفاق، والصدق من خصال أهل الإيمان.
2) A believer does not lie, for lying is a trait of the hypocrites, whereas truthfulness is a trait of the believers.
من أسماء الله الحسنى: (السِّتِّير) يحب الستر علىٰ المؤمنين، فرحم الله عبداً أعان علىٰ ستر أخيه المؤمن.
One of the Beautiful Names of Allah is "Al-Sittīr" (the Concealing). He loves that the faults of the believers be concealed. So, blissful are those who help cover up the faults of their fellow Muslims.
وقد شاع بين الناس اسم (عبد السَّتَّار) وهو خطأ؛ لأن (السِّتِّير) هو اسم لله تعالىٰ، أما (السَّتَّار) فليس من الأسماء الحسنىٰ، والواجب التقيُّد بما ورد في النصوص الشرعية؛ لأن أسماء الله تعالىٰ توقيفية. {قُل ءَأَنتُم أَعلَمُ أَمِ ٱللَّهُ}؟
The name "‘Abd al-Sattār" has become common among people, but it is a wrong name, because Al-Sittīr is one of the Names of Allah whereas Al-Sattār is not. We should adhere to what is reported in the Shariah texts. Indeed, the Names of Allah should be taken exactly as they are reported. {Say: “Are you more knowing or is Allah?”}
23/434 ــ وعن ابن مسعودٍ رضي الله عنه أَنَّ رَجُلاً أَصَابَ مِنِ امْرَأَةٍ قُبْلَةً، فَأَتَىٰ النَّبِيَّ صلى الله عليه وسلم، فأخْبَره، فأنزل الله تعالىٰ: {وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَيِ ٱلنَّهَارِ وَزُلَفا مِّنَ ٱلَّيلِ إِنَّ ٱلحَسَنَٰتِ يُذهِبنَ ٱلسَّئَِّاتِ} [هود: 114] ، فقال الرجل: ألي هذَا يا رسولَ الله؟ قال: «لجَمِيعِ أُمَّتي كُلِّهِمْ». متفقٌ عليه.
434/23 - Ibn Mas‘ūd (may Allah be pleased with him) reported: A man kissed a woman, and he came to the Prophet (may Allah’s peace and blessings be upon him) and informed him of the matter. Thereupon, Allah Almighty revealed the following verse: {And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds.} [Hūd: 114] The man asked: “Is this for me, O Messenger of Allah?” He said: “For my entire Ummah.” [Narrated by Al-Bukhāri and Muslim]
طرفي النهار: غدوة وعشية.
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زلفاً من الليل: ساعات منه قريبة من النهار.
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1) الصلاة هي أفضل أعمال أهل الإيمان، وخير ما تواصىٰ به المؤمنون.
1) Prayer is the best act of worship to be performed by the believers, and the best thing about which they should advise one another.
2) فتح باب الرجاء لعموم أمة محمد صلى الله عليه وسلم؛ فمن أحدث ذنباً فَلْيُحْدِث بعده صلاة تـكــفِّر ذنبه، قال صلى الله عليه وسلم: «وأتبع السيئة الحسنة تمحُها».
2) It opens the door of hope to the entire Ummah of Muhammad. If a person commits a sin, let him offer a prayer after that to expiate the sin. The Prophet (may Allah’s peace and blessings be upon him) said: “... and follow the sin with a good deed and it will wipe it out.”
24/435 ــ وعن أنَسٍ رضي الله عنه قال: جاءَ رَجُلٌ إلىٰ النَّبيِّ صلى الله عليه وسلم، فقال: يا رسولَ الله أَصَبْتُ حَدّاً، فَأَقِمْهُ عَلَيَّ، وَحَضرَتِ الصَّلاةُ، فَصَلَّىٰ مَعَ رسولِ الله صلى الله عليه وسلم، فَلَمَّا قضىٰ الصَّلاة قال: يا رسول الله إنِّي أَصَبْتُ حدّاً، فأَقِمْ فيَّ كِتَابَ الله، قال: «هَلْ حَضَرْتَ مَعَنَا الصَّلاةَ؟» قال: نَعم، قال: «قد غُفِرَ لَكَ». متفقٌ عليه.
435/24 - Anas (may Allah be pleased with him) reported: A man came to the Prophet (may Allah’s peace and blessings be upon him) and said: “O Messenger of Allah, I committed a sin liable to a legal punishment, so inflict it upon me.” It was prayer time, so he offered the prayer along with the Messenger. When the prayer was over, he said: “O Messenger of Allah, I committed a sin liable to a legal punishment, so apply the punishment stated in the Book of Allah to me.” He asked: “Have you offered the prayer with us?” He said: “Yes.” He said: “You have been forgiven.” [Narrated by Al-Bukhāri and Muslim]
وقوله: «أَصَبْتُ حَدّاً» معناه: مَعْصِيَةً تُوجِبُ التَّعْزير، ولَيْسَ المُرَادُ الحَدَّ الشَّرْعِيَّ الحَقيقِيَّ، كَحَدِّ الزِّنَا والخمر وغَيْرِهِمَا، فإنَّ هذِهِ الحُدودَ لا تَسْقُطُ بِالصلاةِ، ولا يجوزُ لِلإمامِ تَرْكُهَا.
His statement “I committed a sin liable to a legal punishment”; actually means a sin that entails a discretionary punishment, not a fixed legal punishment, such as the punishment for adultery and drinking alcohol, for these punishments are not absolved by prayer, and it is not permissible for a ruler to abandon carrying them out.
1) إذا أدىٰ العبد الصلاة علىٰ الوجه الشرعي الصحيح، متبعاً صفة صلاة النَّبيِّ صلى الله عليه وسلم ظاهراً وباطناً، فإن هذه العبادة تكفِّر الذنوب، ولو عظمت.
1) If a person performs the prayer in the proper prescribed manner, following the Prophet’s example inwardly and outwardly, then this act of worship expiates his sins, even if they are great.
2) رحمة الله بعباده؛ إذ فتح لهم أبواب مكفرات الذنوب، ومنها الصلوات.
2) Allah is merciful to His servants, as He has opened to them the doors to expiation of sins, one of which is prayer.
25/436 ــ وعنه قال: قال رسولُ الله صلى الله عليه وسلم: «إنَّ اللهَ لَيَرْضَىٰ عن الْعبْدِ أَنْ يَأْكُلَ الأَكْلَةَ، فَيَحْمَدَهُ عَليها، أَوْ يَشْرَبَ الشَّرْبَةَ، فَيَحْمَدَهُ عَليها». رواه مسلم.
436/25 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah is pleased with one who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it.” [Narrated by Muslim]
«الأَكْلَةُ» بفتح الهمزة، وهي المرةُ الواحدةُ مِنَ الأَكْلِ كَالغَدوَةِ والعَشْوَةِ، والله أعلم.
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1) إن حمد الله تعالىٰ عند كل طعام وشراب، هو نوع من رجاء العبد ربَّه سبحانه.
1) When a person praises Allah Almighty each time he eats or drinks, this is a kind of hope on the part of this person towards his Lord.
2) المؤمن يبتغي وجه الله في مأكله ومشربه، ويستعين به علىٰ طاعة ربِّه.
2) In his food and drink, a believer seeks the pleasure of Allah Almighty and to be able to worship Him.
26/437 ــ وعن أبي موسىٰ رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «إنَّ اللهَ تعالىٰ يَبْسُطُ يَدَهُ باللَّيْلِ ليَتُوبَ مُسِيءُ النَّهَارِ، وَيَبْسُطُ يَدَهُ بِالنَّهارِ لِيَتُوبَ مُسيءُ اللَّيْلِ، حتىٰ تطْلُعَ الشَّمسُ مِنْ مَغْرِبها». رواه مسلم.
437/26 - Abu Mūsa (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah Almighty stretches His hand during the night so that the sinners of the day may repent, and He stretches His hand in the day so that the sinners of the night may repent. He keeps doing so until the sun rises from the west.” [Narrated by Muslim]
1) التوبة باب مفتوح، ومن قرع الباب فُتح له.
1) The door of repentance is open. Whoever knocks on that door, it will be opened for him.
2) رحمة الله بعباده في قبول توبة العاصين، وفي توفيقهم لها.
2) Allah is merciful to His servants, as He accepts the repentance of sinners and guides them to it.
27/438 ــ وعن أبي نجَيحٍ عَمرو بن عَبَسَةَ، بفتحِ العين والباء، السُّلَمِيِّ رضي الله عنه قال: كنتُ وَأنا في الجَاهِلِيَّةِ أَظُنُّ أنَّ النَّاسَ عَلىٰ ضَلالَةٍ، وَأَنَّهُمْ لَيْسُوا علىٰ شيءٍ، وَهُمْ يَعْبُدُونَ الأوْثَانَ، فَسَمِعْتُ بِرَجُلٍ بِمَكَّةَ يُخْبِرُ أَخْبَاراً، فَقَعَدْتُ عَلىٰ راحِلَتي، فَقَدِمْتُ عَلَيْهِ، فإذا رسولُ الله صلى الله عليه وسلم مُسْتَخْفِياً، جُرَآء عَلَيْهِ قَوْمُهُ، فَتَلَطَّفْتُ حَتَّىٰ دَخَلْتُ عَلَيْهِ بمَكَّة، فقلتُ له: ما أنْتَ ؟ قال: «أنا نَبِيٌّ» قلتُ: وما نبيّ؟ قال: «أَرْسَلَني الله»، قلت: وبِأَيِّ شَيْءٍ أَرْسَلَكَ؟ قال: «أَرْسَلَنِي بِصَلِةِ الأرْحَامِ، وكسْرِ الأوْثانِ، وَأَنْ يُوَحَّدَ الله لاَ يُشْركَ بِه شَيْءٌ» قلت له: فَمَنْ مَعَكَ عَلىٰ هذَا؟ قال: «حُرٌّ وعَبْدٌ» ومعهُ يَوْمَئِذٍ أبو بكرٍ وبِلالٌ رضي الله عنهم، فقلتُ: إنِّي مُتَّبِعُكَ، قال: «إنَّكَ لَنْ تَسْتَطِيعَ ذلِكَ يَوْمَكَ هذَا، أَلا تَرَىٰ حَالي وحالَ النَّاسِ؟ ولكِن ارْجِعْ إلىٰ أَهْلِكَ، فَإذَا سَمِعْتَ بي قد ظَهَرتُ فَأْتِني». قال: فَذَهَبْتُ إلىٰ أهلي، وَقَدِمَ رسولُ الله صلى الله عليه وسلم المدينةَ، وكنتُ في أَهْلِي، فجَعَلْتُ أَتَخَبَّرُ الأَخْبَارَ، وَأَسْأَلُ النَّاسَ حِينَ قَدِمَ المدينَةَ، حَتَّىٰ قَدِمَ نَفَرٌ مِنْ أهلِي المدينةِ، فقلتُ: مَا فَعَلَ هذَا الرَّجُلُ الذي قَدِمَ المدينةَ؟ فقالوا: النَّاسُ إليهِ سِرَاعٌ، وَقَدْ أَرَادَ قَومُهُ قَتْلَهُ، فَلَمْ يَسْتَطِيعُوا ذلِكَ، فَقَدِمْتُ المَدِينَةَ، فَدَخَلتُ عليهِ، فقلتُ: يا رسولَ الله أتعْرِفُني ؟ قال: «نَعم، أنتَ الَّذي لَقيتَني بِمكةَ» قال: فقلتُ: يا رسولَ الله، أَخْبِرْني عمَّا عَلَّمَكَ اللهُ وَأَجْهَلُهُ، أخبِرْني عَنِ الصَّلاةِ ؟ قال: «صَلِّ صَلاةَ الصُّبحِ، ثُمَّ اقْصُرْ عَنِ الصَّلاةِ حَتَّىٰ تَرْتَفعَ الشَّمْسُ قِيدَ رُمْح؛ فَإنَّهَا تَطلُعُ حِينَ تَطْلُعُ بَينَ قَرْنَي شَيْطَانٍ، وَحِينَئِذٍ يَسْجُدُ لها الكُفَّارُ، ثُمَّ صَلِّ فَإنَّ الصَّلاةَ مشهودةٌ مَحْضورَةٌ حتىٰ يستَقِلَّ الظِّلُ بالرُّمْحِ، ثُمَّ اقْصُرْ عنِ الصَّلاةِ؛ فإنه حينئذٍ تُسْجَرُ جَهَنَّمُ؟ فإذا أقبَلَ الفَيءُ فَصَلِّ؛ فإنَ الصَّلاةَ مَشهودةٌ مَحضورة حتىٰ تُصَلِّيَ العصرَ، ثم اقْصُرْ عنِ الصَّلاةِ حتىٰ تَغْرُبَ الشمسُ؛ فإنها تَغْرُبُ بين قَرنَيْ شيطانٍ، وحينئذٍ يسجدُ لها الكُفَّارُ» قال: فقلت: يا نَبِيَّ الله؟ فالوضوءُ، حدّثني عنه؟ فقال: «ما مِنكُمْ رَجُلٌ يقرِّبُ وَضُوءَهُ، فَيتَمَضْمَضُ، ويسْتَنْشِقُ فيَنْتَثِرُ، إلَّا خَرَّتْ خطايَا وجهِه وفِيْهِ وخَياشِيمِهِ، ثم إذا غَسَلَ وجهَهُ كما أَمَرَهُ اللهُ، إلاَ خرَّت خطايا وجهِهِ مِنْ أطرافِ لِحْيَتِهِ مع الماءِ، ثم يغسِل يَدَيْهِ إلىٰ المِرفَقَينِ، إلَّا خرّت خطايا يديه من أنامِلِهِ مع الماءِ، ثم يَمسحُ رَأسَهُ، إلَّا خَرَّتْ خَطَايَا رَأسِهِ مِن أطرافِ شَعَرِهِ مع الماء، ثم يَغْسِلُ قَدَمَيْهِ إلىٰ الكَعْبَيْنِ، إلَّا خَرَّتْ خطايا رِجْلَيه من أنامِلِهِ مع الماء، فإن هو قامَ فَصَلَّىٰ، فَحَمِدَ اللهَ تعالىٰ، وأَثْنَىٰ عليهِ، ومَجَّدَهُ بِالذي هو له أَهلٌ، وفَرَّغَ قلبه لله تعالىٰ، إلَّا انصَرَفَ من خَطيئَتِهِ كَهَيْئَتِهِ يومَ ولَدَتْهُ أُمُّهُ». فحدّثَ عَمرُو بن عَبَسَةَ بهذَا أَبَا أُمامَة صاحِبَ رسولِ الله صلى الله عليه وسلم، فقال له أبو أمَامَة: يا عَمْرُو بنَ عَبَسَةَ، انظُر ما تقولُ! في مقام واحِدٍ يُعْطىٰ هذَا الرَّجُلُ؟ فقال عَمْرٌو: يا أبا أمامَةَ لقَدْ كبرَتْ سنِّي، ورَقَّ عَظْمِي، واقْتَرَبَ أَجَلي، ومَا بِيْ حَاجَةٌ أَنْ أَكْذِبَ علىٰ الله تعالىٰ، ولا علىٰ رسولِ الله صلى الله عليه وسلم، لو لم أَسْمَعْهُ مِن رسولِ الله صلى الله عليه وسلم إلَّا مَرَّةً أَوْ مَرَّتَيْنِ أَو ثلاثاً، حتَّىٰ عَدَّ سبعَ مَرَّاتِ، ما حَدَّثتُ أَبداً بِهِ، ولكِنِّي سَمِعْتُهُ أَكثرَ من ذلِك. رواه مسلم.
438/27 - Abu Nujayh ‘Amr ibn ‘Abasa Al-Sulami (may Allah be pleased with him) reported: In the Pre-Islamic Period of Ignorance, I used to think that people who worshiped idols were deviated and did not adhere to a true religion. Then, I heard of a man in Makkah who was preaching a message. So I mounted my camel and went to him. I found that (this man who was) the Messenger of Allah remained hidden because of the persecution by his people. I had entered Makkah stealthily and when I met him, I asked him: “Who are you?” He said: “I am a Prophet.” I asked: “What is a Prophet?” He said: “Allah has sent me (with a message).” I asked: “With what has He sent you?” He said: “He sent me to uphold the ties of kinship and to destroy idols so that Allah alone should be worshiped and nothing should be associated with Him.” I asked: “Who has followed you in this?” He said: “A freeman and a slave.” On that day, Abu Bakr and Bilāl (may Allah be pleased with them) were with him. I said: “I shall follow you.” He said: “You can not do that now. Do you not see my situation and that of the people? Go back to your people, and when you hear that my cause has prevailed, come to me.” So I went back to my people, and while I was with my people, the Messenger of Allah (may Allah’s peace and blessings be upon him) migrated to Madīnah. I continued to ask people about him till some of my people visited Madīnah. On their return, I asked them: “How is that man who has arrived in Madīnah faring?” They said: “People are hastening to him. His own people had planned to kill him but did not succeed.” Then, I went to Madīnah and came to him and said: “O Messenger of Allah, do you recognize me?” He said: “Yes, you are the one who met me in Makkah.” I said: “O Messenger of Allah, tell me of what Allah has taught you and of which I am unaware. Tell me about prayer.” He replied: “Perform the Fajr prayer and then stop prayer until the sun has risen up to the height of a lance, for when it rises, it rises up between the horns of the devil, and the disbelievers prostrate themselves before it at that time. Then, perform prayer, for prayer is witnessed and angels attend it, until the shadow becomes equal to the length of its object. Then, stop prayer, for at that time Hell is heated up. Then, pray when the shadow becomes longer, for the prayer is witnessed and angels attend it, until you perform the ‘Asr prayer. Then, stop prayer till the sun sets, for it sets between the horns of a devil. At that time, the disbelievers prostrate themselves before it.” I said: “O Prophet of Allah, what about ablution? Tell me about it.” He said: “When one of you begins ablution, rinses his mouth and sniffs water into his nostrils, the sins committed by his face, mouth, and nostrils are washed out. Then, when he washes his face as commanded by Allah, the sins of his face are washed out with the water from the tips of his beard. Then, he washes his hands up to the elbows and the sins of his hands are washed out with the water from his fingertips. Then, he passes his wet hands over his head and the sins of the head are washed out with the water from the ends of his hair. Then, he washes his feet up to the ankles and the sins of his feet are washed out with the water from his toes. Then, if he stands up for prayer and praises Allah, glorifies Him, proclaims His greatness as He deserves and devotes his heart wholly to Allah, he emerges sin-free as the day his mother gave birth to him. When ‘Amr ibn ‘Abasah reported this Hadīth to Abu Umāmah, one of the Prophet’s Companions, the latter said to him: “Watch what you are saying, O ‘Amr ibn ‘Abasah; a man will be getting all of this in one shot?” ‘Amr replied: “O Abu Umāmah, I have attained old age, my bones have become dry, my death is approaching, and there is no need for me to tell lies about Allah and His Messenger. Had I not heard this from the Messenger of Allah only once, twice, thrice (and he counted up to seven), I would never have reported it. But indeed I have heard it more than that.” [Narrated by Muslim]
قوله «جُرآءُ عليهِ قومُه»: هو بجيمٍ مضمومة وبالمد علىٰ وزنِ عُلماءَ، أَي: جاسِرونَ مُستطِيلُونَ غيرُ هائبينَ. هذِهِ الرواية المشهورةُ، ورواه الحُمَيْدِي وغيرُهُ: «حِرَاءٌ» بكسر الحاء المهملة، وقال: معناه: غِضابٌ ذَوُو غَمٍّ وهمٍّ، قد عِيْلَ صَبرُهُمْ به، حتّىٰ أَثّرَ في أجسامِهِمْ، من قوْلِهم: حَرَىٰ جِسمُهُ يَحْرَىٰ إذا نَقصَ مِنْ أَلمٍ أَوْ غمٍّ ونَحوِهِ، والصّحِيحُ أَنَّهُ بالجِيمِ. قوله صلى الله عليه وسلم: «بينَ قَرنَي شيطانٍ» أَيْ: ناحيتي رأسِهِ، والمرادُ التَّمثيلُ، معناهُ: أنَّه حينئذٍ يَتَحَرَّكُ الشّيطانُ وشِيعتُه، ويَتَسَلَّطُونَ. وقوله: «يُقَرِّبُ وَضَوءه» معناه: يُحْضِرُ الماءَ الذي يَتَوَضَّأُ به. وقوله: «إلَّا خَرّتْ خَطايا» هو بالخاء المعجمة، أَيْ: سقَطَت، ورواه بَعضُهُم «جرَتْ» بالجيم، والصحيح بالخاءِ، وهو روايةُ الجُمهور. وقوله: «فَيَنْتَثِرُ» أَيْ: يَسْتَخرجُ ما في أَنفِه مِنْ أَذىٰ، والنَّثرَةُ: طرَفُ الأنفِ.
-- The Prophet’s words “between the horns of the devil” mean: the two sides of his head. The meaning intended here is that the devil and his allies move and hold sway at that time. -- -- --
فتلطفت: فترفقت.
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متبعك: مظهر للإسلام، ومقيم معك في مكة.
“I shall follow you”: I will declare my Islam and stay with you in Makkah.
قيد رمح: بقدر بضع دقائق بعد طلوع الشمس.
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تُسْجَر: تُهَيَّجُ بالوقود.
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الفيء: ظل ما بعد الزوال.
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فيه: فمه.
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خياشيمه: أنفه.
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1) بدأ النَّبيُّ صلى الله عليه وسلم دعوته غريباً متخفياً، ثم أكرمه ربه سبحانه وأكرم صحابته رضوان الله عليهم بالتمكين في الأرض، بما صبروا علىٰ الأذىٰ، والابتلاء مع دوام الرجاء، وهذه وصية عظيمة لدعاة الأمة ألا يستعجلوا نصر الله تعالىٰ.
1) The Prophet (may Allah’s peace and blessings be upon him) began his Da‘wah secretly. Then, Allah Almighty bestowed His favor upon him and his Companions and empowered them in the land, as a reward for their patience over the harm and affliction they suffered. This is a great lesson for the Muslim preachers that they should not hasten the victory of Allah.
2) بيان لفضل أبي بكر الصدّيق وبلال، فهما من السابقين الأولين رضي الله عنهم.
2) It shows the merit of Abu Bakr and Bilāl (may Allah be pleased with both of them), as they were among the earliest front-runners.
3) تحريم التشبُّه بالكفار ولو لم يقصد المتشبه ذلك، فإن الذي يصلي حين تطلع الشمس، أو حين تغرب قد لا يقصد بذلك التشبه بالكفار، ومع ذلك فالصلاة حينئذٍ منهيٌّ عنها.
3) It is prohibited to imitate the disbelievers, even unintentionally. A person who prays when the sun rises or sets may not intend to imitate the disbelievers. Nonetheless, prayer at that time is forbidden.
4) بيان فضلِ الوضوء؛ وأنه مكفر للذنوب والخطايا، وهذا من الرجاء للمؤمنين المتطهرين.
4) It points out the virtue of ablution and that it expiates sins and misdeeds. This is a source of hope for the believers who purify themselves frequently.
28/439 ــ وعن أبي موسىٰ الأشعَري رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم أنَّه قال: «إذا أرادَ اللهُ تعالىٰ رحمةَ أُمَّةٍ قَبَضَ نبيَّهَا قبلَها، فجعَلَهُ لها فَرطاً وسَلَفاً بينَ يَدَيها، وإذا أراد هَلَكَةَ أُمَّةٍ، عَذَّبها ونبيُّهَا حَيٌّ، فَأَهْلَكَهَا وهوَ حَيٌّ ينظُرُ، فأَقَرَّ عيْنَهُ بِهَلاكِها حين كذَّبُوهُ وعَصَوا أَمْرَهُ». رواه مسلم.
439/28 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If Allah wills to show mercy to a people, He takes the soul of their prophet before them, thus making him a forerunner and an intercessor for them. Whereas, if He wills to destroy a people, He punishes them whilst their prophet is alive, witnessing their destruction, thus, consoling him by their destruction as they disbelieved in him and disobeyed his orders.” [Narrated by Muslim]
فرطاً: متقدماً وسابقاً.
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بين يديها: أمامها.
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فأقرّ عينه: حَصَل له السرور بهلاكها جزاء تكذيبهم وعصيانهم.
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1) لطف الله بهذه الأمة المحمدية المرحومة ــ زادها الله شرفاً ــ ؛ إذ قبض نبيَّها صلى الله عليه وسلم قبلها.
1) Allah is gentle and kind to this Ummah of Muhammad - may Allah increase them in honor - as He caused their Prophet to die before them.
2) اهتمام الأنبياء عليهم السلام بأقوامهم، وحرصهم علىٰ رعايتهم، وإصلاح شؤونهم.
2) The prophets cared about their peoples and were keen to look after them and set their affairs right.
3) تعذيب الكفار وإهلاكهم، فيه نصرٌ لمنهج الأنبياء عليهم الصلاة والسلام وأتباعهم.
3) The punishment and destruction of the disbelievers is a kind of victory for the path of the prophets (peace be upon them) and their followers.