قَالَ الله تَعَالَى: (وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ) [البينة: 5 ]، وَقَالَ تَعَالَىٰ: {لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقۡوَىٰ مِنكُمۡۚ} [الحج: 37] وَقَالَ تَعَالَىٰ: {قُلۡ إِن تُخۡفُواْ مَا فِي صُدُورِكُمۡ أَوۡ تُبۡدُوهُ يَعۡلَمۡهُ ٱللَّهُۗ} [آل عمران: 29].
Allah Almighty says: {And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakah. And that is the correct religion.} [Surat al-Bayyinah: 5] And He says: {It is neither their flesh nor their blood that reaches Allah, but it is your piety that reaches Him} [Surat al-Hajj: 37] And He says: {Say, “Whether you conceal what is in your hearts or reveal it, Allah knows it} [Surat Āl ‘Imrān: 29]
1) النية: هي القصد، ومحلها القلب، ولا محل لها في اللسان في جميع الأعمال؛ لأن النَّبي صلى الله عليه وسلم ــ وهو قدوتنا وأسوتنا ــ كَانَ يتوضَّأ ويصلِّي ويصوم ويتصدق ويحج، ولم يكن ينطق بالنية.
1) Intention means the purpose and objective. It emanates from the heart. Its place is not the tongue (i.e. should not be verbalized) in all acts of worship; because the Prophet (may Allah’s peace and blessings be upon him), who is our example and role model, used to make ablution, pray, fast, give charity, and perform Hajj without pronouncing the intention.
2) علىٰ العبد أن يستحضر النية في جميع العبادات؛ فينوي نية العبادة، ونية أن تكون لله، ونية أنه قام بها امتثالاً لأمر الله تعالىٰ. وهذا أكمل ما يكون، فينوي مثلاً: الوضوء، وأنه توضأ لله، وأنه توضأ امتثالاً لأمر الله تعالىٰ.
3) An individual should be heedful of his intention in all acts of worship. So, he should hold the intention to perform worship, the intention to perform it solely for the sake of Allah, and the intention that he is performing it in compliance with the command from Allah. This is the most perfect state. For example, he intends to make ablution, that his ablution is for Allah, and that he makes ablution in obedience to the command of Allah.
1/1ــ وعَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبدِ الْعُزَّىٰ بْنِ رِيَاحِ بْنِ عَبْدِ الله بْنِ قُرْطِ بْنِ رزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَي بنِ غَالِبٍ الْقُرَشِيّ الْعَدَوِيِّ رضي الله عنه، قَالَ: سَمِعتُ رَسُولَ الله صلى الله عليه وسلم يقُولُ: «إِنَّمَا الأَعْمَالُ بِالنِّـيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجرَتُهُ إِلَىٰ الله وَرَسُولِهِ فَهِجْرتُهُ إلَىٰ الله وَرَسُولهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أوِ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَىٰ مَا هَاجَرَ إِلَيْهِ». مُتفَقٌ عَلَىٰ صِحَّتِهِ. رَوَاهُ إِمَاما الْمُحَدِّثِينَ: أَبُو عَبْدِ الله مُحَمدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ المُغِيرَةِ ابْنِ بَرْدِزْبَةَ الْجُعْفيُّ الْبُخَارِيُّ، وَأَبُو الْحُسَيْنِ مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ رضي الله عنهما فِي كِتَابيهِما اللَّذَيْنِ هُمَا أَصَحُّ الْكُتُبِ الْمُصَنَّفَةِ.
1/1- The Commander of the Believers Abu Hafs, ‘Umar ibn al-Khattāb ibn Nufayl ibn ‘Abdil-‘Uzza ibn Riyāh ibn ‘Abdillah ibn Qurt ibn Rizāh ibn ‘Adi ibn Ka‘b ibn Lu’ai ibn Ghālib al-Qurashi al-‘Adawi (may Allah be pleased with him) said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: “Verily, the reward of deeds depends on the intentions, and each person will be rewarded according to what he intended. So, he whose Hijrah is for the sake of Allah and His Messenger, then his Hijrah is for the sake of Allah and His Messenger, and he whose migration is to achieve some worldly gain or to take some woman in marriage, then his migration is for that which he migrated for.” [Narrated by Al-Bukhāri and Muslim] It was narrated by the two most prominent Muhaddiths: Abu Abdullah Muhammad ibn Ismā‘īl ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah al-Ju‘fi al-Bukhāri, And Abu Al-Husayn Muslim Ibn al-Hajjāj ibn Muslim al-Qushayri al-Nīsāburi (may Allah be pleased with them) in their two books, which are the most authentic Hadīth compilations.
الهجرة: الانتقال من بلد الكفر إلىٰ بلد الإسلام.
Hijrah: moving from non-Muslim states to Muslim states.
ينكحها: يتزوجها.
--
1) الحديث ميزان يزن العبد به كل أعماله الباطنة، هل هو مخلص فيها لله تعالىٰ أم لا؟.
1) This Hadīth is like a scale with which people weigh their inner deeds: Are they sincere to Allah or not regarding them?
2) تفاوت الناس بالأعمال بحسب تفاوتهم في النيات؛ فمِن الناس مَن نيته قد بلغت غاية في الإخلاص والمتابعة من أعمال الخير والصلاح، ومِنهم مَن نيته دون ذلك.
2) People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
3) الانتقال من بلاد الكفر إلىٰ بلاد الإسلام واجبة علىٰ كل قادر، كما هو حال المؤمنين الأوائل من الصحابة الكرام، الذين هاجروا من مكة إلىٰ المدينة قبل أن تصبح مكة دار إسلام وإيمان.
3) Moving from non-Muslim land to Muslim land is obligatory on those capable of doing that, as was the case with the early believers; the honorable Companions of the Prophet (may Allah’s peace and blessings be upon him) who migrated from Makkah to Madinah before Makkah became a land of Islam and belief.
الهجرة تكون للعمل، وللعامل، وللمكان.
Hijrah includes forsaking a deed, a doer, and a place.
الأول: هجرة العمل، أن يهجر العبد ما نهاه الله عَنْهُ ورسوله من أنواع المعاصي، كما في الحديث: «المهاجر من هجر ما نهىٰ الله عَنْهُ» رواه البخاري.
First: Hijrah of a deed; meaning that a slave of Allah refrains from all the sins prohibited by Allah and His Messenger, as in the following Hadīth: “The Muhājir (i.e. the doer of Hijrah) is the one who forsakes what Allah has forbidden.” [Narrated by Al-Bukhāri]
الثاني: هجرة العامل، مثل هجر الرجل المجاهر والمعلن بالمعاصي، فإن كَانَ في هجرته مصلحة ومنفعة: كأن يترك ما نهىٰ الله عَنْهُ، فإنه يُهْجَر.
Second: Hijrah of the doer, like forsaking a man who sins openly and announces his sins. If deserting such a person would bring about benefit, such as prompting him to stop committing what Allah prohibited, then he is to be deserted.
الثالث: هجرة المكان، بأن ينتقل الإنسان من مكان تكثر فيه المعاصي والفسوق إلىٰ بلد لا توجد فيه، أو توجد بقلَّة؛ لأن العبد يتأثر بالمكان المحيط به، إما خيراً أو شراً.
Third: Hijrah of the place, by moving from a place infested with sins to another place that is free of such sins or where they are comparatively less, because the individual is affected by his environment either positively or negatively.
ما حكم سفر المسلم إلىٰ بلاد الكفار؟
What is the ruling on a Muslim traveling to disbelievers’ countries?
سفر المسلم إلىٰ بلاد الكفار غير جائز؛ وهو حرام إلَّا إذا توفرت شروط خاصة فيجوز، وهي:
It is not permissible for a Muslim to travel to disbelievers’ states, and it is prohibited unless certain conditions are met; these conditions are:
1) أن يكون عند المسلم علم راسخ يدفع به الشبهات عن نفسه؛ لأن الكفار قد يوردون عليه إشكالات ومسائل صعبة في أمر الدين، والكتاب، والرسول، ونحو ذلك، ولا يعرف لها جواباً.
1) That the Muslim is equipped with sound knowledge to refute suspicions raised by others, for the disbelievers might put forward to him difficult issues and questions related to Islam, the Qur’an, the Prophet and so on, which he might not be able to answer.
2) أن يكون عنده دين وتقوىٰ تحميه من الشهوات المحرمة المنتشرة، كالخمر والزنىٰ والسهر المحرم ونحو ذلك.
2) That he has a strong base of religiosity and piety to protect himself against the widespread prohibited lusts, such as drinking alcohol, committing adultery, and staying up late at night to party and the like.
3) أن يكون محتاجاً إلىٰ ذلك السفر. أما مجرد الذهاب للسياحة فلا يجوز. ومثال الحاجة: أن يكون مسافراً لطلب علاج، أو طلب علم، لا يوجد في بلاد المسلمين، أو تجارة، فيها منفعة له ولعامة المؤمنين.
3) That he needs to make that trip. As for traveling for tourism, it is impermissible. An example of a need is to travel to seek medical treatment, to seek knowledge that is not available in Muslim countries, or to conduct trade that would benefit him and Muslims in general.
ومن السفر المستحب أو الواجب: ما يكون في حق الدعاة وأهل العلم إذا سافروا لدعوة الناس إلىٰ دين الله تعالىٰ.
One kind of permissible or obligatory traveling is when a preacher or a scholar travels to invite people to the religion of Allah Almighty.
2/2 ــ وَعَنْ أُمّ الْمُؤْمِنِينَ أُمِّ عَبْد الله عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «يَغْزُو جَيْشٌ الْكَعْبَةَ، فَإِذَا كَانُوا بِبَيْدَاءَ مِنَ الأَرْضِ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ». قَالَتْ: قُلْتُ : يَا رَسُولَ الله ، كَيْفَ يُخْسَفُ بأوَّلِهِمْ وآخِرِهِمْ وَفِيهِمْ أَسْوَاقُهُمْ وَمَنْ لَيسَ مِنْهُمْ!؟ قَالَ: «يُخْسَفُ بِأوَلِهِمْ وَآخِرِهِمْ، ثُمَّ يُبْعَثُونَ عَلَىٰ نِيَّاتِهِمْ»،. مُتَفَقٌ عَلَيْهِ، هذَا لَفْظُ الْبُخَارِيِّ.
2/2 - The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “An army will invade the Ka‘bah, and when it reaches a desert, all of them will be swallowed up by the earth.” I said: “O Messenger of Allah, how will they sink into the ground while amongst them will be their markets and the people not belonging to them?” He replied: “All of them will be swallowed up by the earth then they will be resurrected and judged according to their intentions.” [Narrated by Al-Bukhāri and Muslim. This is the wording narrated by Al-Bukhāri]
بيداء: أرض واسعة.
--
يخسف: يُقال خسفت بهم الأرض: إذا ذهبوا وغابوا فيها.
Swallowed by the earth: when they disappear underneath it.
أسواقهم: الذين جاؤوا للبيع والشراء.
Markets: refers to the people who came to buy and sell.
1) من شارك أهل الباطل وأهل البغي والعدوان فهو معهم في العقوبة؛ لأن العقوبة تعمُّ.
1) Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
2) هذا الحديث مما يوافق ويُوضِّح حديث: «إنما الأعمال بالنيات»؛ فكلٌ يُجَازَىٰ بحسب نيته.
2) This Hadīth agrees with and clarifies the Hadīth that says: “Deeds are judged based on the intentions behind them;” so each person will be recompensed in accordance with his intention.
3) العقوبة إذا وقعت تعمُّ الصالح والفاسد، ثُمَّ يوم القيامة يبعثون علىٰ نياتهم. فعلىٰ أهل الإيمان أن يتواصوا فيما بينهم بالحق؛ لئلا تنزل بهم العقوبات، فإن الطاعات سبب لرفع البلاء والعقوبات، والمعاصي سبب لحلول النكبات والمصيبات.
3) When punishment occurs, it strikes both the righteous and the corrupt. However, on the Day of Judgment, they will be resurrected and judged according to their respective intentions. Therefore, the believers should exchange sincere advice to follow the truth lest punishments descend upon them. Acts of obedience alleviate afflictions and punishments whereas sinning breeds misfortune and adversity.
3/3 ــ وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ النَّبيُّ صلى الله عليه وسلم : «لا هِجْرَةَ بَعْدَ الْفَتْحِ، وَلكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا». مُـتَّـفَقٌ عَلَيْهِ.
3/3 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There is no Hijrah after the Conquest (of Makkah), but there is Jihad and good intention, and whenever you are called for Jihad, you should respond to the call.” [Narrated by Al-Bukhāri and Muslim]
وَمَعْنَاهُ: لا هِجْرَةَ مِنْ مَكَّةَ، لأنَهَا صَارَتْ دَارَ إِسْلاَمٍ.
It means that there is no Hijrah from Makkah because it has become an abode of Islam.
استنفرتم: طُلب منكم النفير، وهو الخروج للجهاد في سبيل الله تعالىٰ.
--
1) بشرىٰ للمؤمنين أن مكة المكرمة لن تعود بلاد كفر، بل ستبقىٰ بلاد إسلام إلىٰ أن تقوم الساعة.
1) This Hadīth bears glad tidings for the believers that Makkah will never revert to disbelief but will rather remain an abode of Islam until the Day of Judgment.
2) المسلم يدافع عن دين الله، ويجاهد أعداء الله، لتكون كلمة الله هي العليا، فيدافع عن وطنه؛ لأنه بلد إسلامي، فدفاعه عنه؛ حمايةً للإسلام، ودفاعاً عن حرمات المسلمين.
2) The Muslim defends the religion of Allah and strives against the enemies of Allah so that the Word of Allah reigns supreme. He defends his homeland because it is an Islamic state, thus defending it protects Islam as well as what Muslims hold sacred.
ــ المراد من قوله صلى الله عليه وسلم : «لا هجرة بعد الفتح» لمن لم يكن قد هاجر قِبَلَه صلى الله عليه وسلم ، أما الهجرة من بلاد الكفر فباقية إلىٰ قيام الساعة، لأن المسلم يهاجر إلىٰ البلد الذي يستطيع فيه إقامة شعائر الله، والمحافظة علىٰ دينه، قال تعالىٰ: {إنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا} [النساء: 97].
The intended meaning of the statement of the Prophet (may Allah’s peace and blessings be upon him): “There is no Hijrah after the conquest,” is relevant to those who had not made Hijrah to him (in Madinah) before the conquest. As for Hijrah from non-Muslim countries, it is valid until the Day of Judgment, because a Muslim is expected to make Hijrah to a country where he can uphold the rites of Allah and preserve his religion. Allah Almighty said: {When the angels take the souls of those who have wronged themselves, they will say, “What was the matter with you?” They will say, “We were oppressed in the land.” They will say, “Was not Allah’s earth spacious enough for you to migrate?” They are those whose refuge will be Hell – what a terrible destination!} [Surat an-Nisā’: 97]
ــ متىٰ يكون الجهاد فرض عين؟
When does Jihad become an individual obligation?
في حالات:
In the following cases:
1) إذا استنفر ولي الأمر الناس للجهاد في سبيل الله .
1) If the ruler mobilizes people to participate in Jihad for the sake of Allah.
2) إذا حصر العدو بلدة صار الجهاد فرض عين، ووجب علىٰ كل أحد قادرٍ من أهلها أن يقاتل؛ لأن هذا القتال دفاع عن الحرمات.
2) If the enemy lays siege to a town, Jihad becomes an individual obligation and every capable inhabitant of that town if obliged to fight because it is a fight to defend inviolable honors.
3) إذا التقىٰ الصفان ـ صفُّ الكفار وصفُّ المسلمين ـ فلا يجوز لأحد أن ينصرف {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ زَحۡفٗا فَلَا تُوَلُّوهُمُ ٱلۡأَدۡبَارَ} [الأنفال: 15]. وقد جعل النَّبيُّ صلى الله عليه وسلم «التولي يوم الزحف من السبع الموبقات». متفق عليه.
3) If the two armies, the Muslim and the non-Muslim, come face to face, it is impermissible for anyone to flee: {O you who believe, when you confront the disbelievers in battle, do not turn your backs to them.} [Surat al-Anfāl: 15] The Prophet (may Allah’s peace and blessings be upon him) warned that: “Fleeing from the battlefield is one of the seven destructive sins.” [Narrated by Al-Bukhāri and Muslim]
4) إذا كَانَ الإنسان محتاجاً إليه في الجهاد، بحيث لا يكون غيره قائماً بالواجب، فإنه يتعين عليه أن يجاهد، كحال رجل مُحتاجٌ إليه في معرفة سلاح معين، فإنه يتعين عليه أن يجاهد.
4) If a person is vitally needed for Jihad such that only he can deliver a given task, like having knowledge about a specific weapon, then he must join Jihad.
4/4 ــ وعَنْ أَبِي عَبْدِ الله جَابِرِ بْنِ عَبْدِ الله الأنصَارِيِّ رضي الله عنهما قَالَ: كُـنَّا مَعَ النَّبِيِّ صلى الله عليه وسلم فِي غَزَاةٍ، فَقَالَ: «إِنَّ بِالْمَدِينَةِ لَرِجَالاً مَا سِرْتُمْ مَسِيراً، وَلاَ قَطَعْتُمْ وَادِياً إِلاَ كَانُوا مَعَكُمْ حَبَسَهُمُ الْمَرَضُ». وَفِي رِوَايَةٍ: «إلاَ شَرَكُوكُمْ فِي الأجْرِ». رَوَاهُ مُسْلِمٌ.
4/4 Abu ‘Abdullah Jābir ibn ‘Abdullah al-Ansārī (may Allah be pleased with him and his father) said: We were with the Prophet (may Allah’s peace and blessings be upon him) in a battle. He said: “In Madīnah, there are men who are with you whenever you cover a distance or cross a valley but they have been detained by illness.” In another version of the Hadīth, he said: “who share the reward with you” [Narrated by Muslim]
وَرَوَاهُ الْبُخَارِيُّ عَنْ أنَسٍ رضي الله عنه قَالَ: رَجَعْنَا مِنْ غَزْوَةِ تَبُوكَ مَعَ النَّبِيِّ صلى الله عليه وسلم فَقَالَ: «إنَّ أَقْوَاماً خَلْفَنَا بِالمَدِينَةِ مَا سَلَكْنَا شِعْباً وَلاَ وَادِياً إِلَّا وَهُمْ مَعَنَا، حَبَسَهُمُ الْعُذْرُ».
Al-Bukhāri narrated it from Anas (may Allah be pleased with him), who said: We returned from the battle of Tabūk with the Prophet (may Allah’s peace and blessings be upon him) and he said: “Some people have remained behind us in Madīnah but they were with us whenever we crossed a mountain path or a valley; they were held back by an excuse.”
1) من خرج في سبيل الله في الغزو والجهاد فإن له أجر ممشاه ، وهذا من فضل الله أن يكون لوسائل العمل مثل أجر العمل، فالوسائل لها أحكام المقاصد.
1) Anyone who participates in Jihad for the sake of Allah shall receive a reward for the distance he traveled. This is a favor from Allah that the means are rewarded just as much as the deed itself because the means share the same rulings as their objectives.
2) إذا نوىٰ الإنسان العمل الصالح، ثُمَّ حُبِسَ عَنْهُ، فإنه يُكتبَ له أجر ما نوى.
2) If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
5/5 ــ وَعَنْ أَبِي يَزِيدَ مَعْنِ بْنِ يَزِيدَ بْنِ الأَخْنَسِ رضي الله عنهم، وَهُوَ وأَبُوهُ وَجَدُّهُ صَحَابيِّونَ، قَالَ: كَانَ أَبِي يَزِيدُ أخْرَجَ دَنَانِيرَ يَتَصَدَّقُ بِهَا فَوَضَعَهَا عِنْدَ رَجُلٍ فِي الْمَسْجِدِ، فَجِئْتُ فَأخَذْتُهَا، فَأَتَيْتُهُ بِهَا، فَقَالَ: وَاللهِ مَا إِيَّاكَ أَرَدْتُ، فَخَاصَمْتُه إِلَىٰ رَسُولِ الله صلى الله عليه وسلم ، فَقَالَ: «لَكَ مَا نَوَيْتَ يَا يَزِيدُ، وَلَكَ مَا أَخَذْتَ يَا مَعْنُ». رَوَاهُ الْبُخَارِيُّ.
5/5- Abu Yazīd Ma‘n ibn Yazīd ibn al-Akhnas (may Allah be pleased with them; as he, his father, and his grandfather were Companions) reported: “My father Yazīd had taken some gold coins for charity and kept them with a man in the masjid (to give them to the poor) but I went and took them and went to him, so he (my father) said: ‘By Allah! I did not intend to give them to you.’ I took my case to Allah’s Messenger (may Allah’s peace and blessings be upon him) who said: ‘For you, Yazīd, is (the reward for) what you intended, and for you, Ma'n, is what you took.’” [Narrated by Al-Bukhāri]
1) الأعمال بالنيات؛ فالإنسان يكتب له أجر ما نوى، وإن وقع الأمر علىٰ خلاف ما نوى.
1) Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
2) جواز أن يتصدق الرجل علانية، إذا كان في إظهار الصدقة مصلحة.
2) It is permissible to give out charity in public if there is a benefit in making the charity public.
3) يجوز للأب أن يعطي ولده من الزكاة إن كان الابن من مستحقي الزكاة، بشرط ألا يقصد الأب بهذا العطاء إسقاط أمر النفقة الواجبة عليه نحو ابنه.
3) It is permissible for the father to give his child from the Zakah due on him if the child is eligible to receive Zakah, provided that the father does not intend thereby to waive the obligation upon him to provide for his child.
6/6 ــ وَعَنْ أَبِي إِسْحَاقَ سَعْدِ بْنِ أبِي وَقَّاصٍ مَالِكِ بْنِ أُهَيْب بْنِ عَبْدِ مَنَافِ بن زَهْرَةَ بْنِ كِلاَبِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيّ بْنِ غَالِب الْقُرَشِيِّ الزُهْرِيّ رضي الله عنه، أَحَدِ الْعَشَرَةَ الْمَشْهُودِ لَهُمْ بِالْجَنَّة، رضي الله عنهم، قَالَ: «جَاءني رَسُولُ الله صلى الله عليه وسلم يَعُودُنِي عَامَ حَجَّةِ الْوَدَاعِ مِنْ وَجَعٍ اشْتدَّ بِي فَقُلْتُ: يَا رَسُولَ الله إِنِّي قَدْ بَلَغَ بِي مِنَ الْوَجَعِ مَا تَرَى، وَأنَا ذُو مَالٍ وَلاَ يَرِثُنِي إِلَّا ابْنَةٌ لِي، أَفَاَتَصَدَّقُ بِثُلُثَيْ مَالِي ؟ قَالَ: لا، قُلْتُ: فَالشَّطْرُ يَا رَسُولَ الله؟ فَقَالَ: لا، قُلْتُ: فَالثُّلُثُ يَا رَسُولَ الله؟ قَالَ: الثُّلُثُ وَالثُّلُثُ كَثِيرٌ ــ أَوْ كَبِيرٌ ــ، إِنَّكَ إنْ تَذَرَ وَرَثتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتكَفَّفُونَ النَاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ الله إلَّا أُجرْتَ بِهَا، حَتَّىٰ مَا تَجْعَلُ فِي فِيِّ امْرَأَتِك. قَالَ: فَقُلْتُ: يَا رَسُولَ الله أُخَلَّفُ بَعْدَ أَصْحَابِي؟ قَالَ: إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلاً تَبْتَغِي بِهِ وَجْهَ الله إِلا ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً، وَلَعَلَّكَ أَنْ تُخَلَّفَ حَتَىٰ يَنْتَفَعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ. اللهم أَمْضِ لأَصْحَابِي هجْرَتَهُم، وَلاَ تَرُدَّهُمْ عَلَىٰ أَعْقَابِهِمْ، لكِن الْبَائسُ سَعْدُ بْنُ خَوْلَةَ» ـ يَرْثي لَهُ رَسُولَ الله صلى الله عليه وسلم أَنْ مَاتَ بِمَكَّةَ ــ مُتفَقٌ عَلَيْهِ.
6/6- Abu Is'hāq Sa‘d ibn abi Waqqās Mālik ibn Uhayb ibn ‘Abd Manāf ibn Zuhrah ibn Kilāb ibn Murrah ibn Ka‘b ibn Lu’ay ibn Ghālib al-Qurashy az-Zuhry, who is one of the ten Companions promised Paradise (may Allah be pleased with them), reported: Sa‘d ibn Abi Waqqaas, may Allah be pleased with him, reported: "The Messenger of Allah (may Allah’s peace and blessings be upon him) came to visit me for an illness which became so hard to bear in the year of the Farewell Hajj. I said: 'O Messenger of Allah, you can see the severity of the illness which I am experiencing. I have property and none will inherit me except a daughter. Shall I give two thirds of my property in charity?' The Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'No.' I said: 'Then shall I give one half, O Messenger of Allah?' He said: 'No.' Then I said: 'So, (shall I give) one third?' The Messenger of Allah (may Allah’s peace and blessings be upon him) said: '(Give) one third, and one third is too much. Indeed, leaving your heirs rich is better than leaving them poor and begging from people. You never spend anything seeking thereby the pleasure of Allah but that you are rewarded for it, even what you place in the mouth of your wife.' I said: 'O Messenger of Allah, will I be left here in Makkah after my companions have departed for Madinah?' The Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'If you are left behind and do good deeds whereby you seek Allah's pleasure, you will be raised a degree and your status will be elevated on account of them. Perhaps you will be left behind so that some people may benefit by you and others may be harmed by you. O Allah! complete for my Companions their Hijrah (immigration to Madinah), and do not turn them back on their heels. The unfortunate one, however, is Sa‘d ibn Khawlah.' The Messenger of Allah (may Allah’s peace and blessings be upon him) felt sorry for him, as he had died at Makkah).” [Narrated by Al-Bukhāri and Muslim]
يتكففون: أي يسألون بأكفهم عطاءَ الناس.
--
عالة: فقراء، جمع عائل.
--
أُخَلّف بعد أصحابي؟: هل أتأخر عنهم؟.
--
تُخلّف: تُعَمَّر في الدنيا.
Left behind means to age.
يرثي له: يحزن لحاله.
--
1) حسن خلق النَّبيِّ صلى الله عليه وسلم مَعَ أصحابه؛ يزورهم، ويتفقد أحوالهم، ويدعو لهم.
1) It shows the Prophet’s good manners towards his Companions manifested in his visitations, inquiries about their affairs, and supplication for them.
2) مشروعية عيادة المريض واستحبابه، لما في ذلك من الهداية للزائر والمريض.
2) It is permissible, even recommended, to visit the sick because of the blessings gained by both the visitor and the sick person.
3) يُستحب للعبد مشاورة أهل العلم، لأن سعد بن أبي وقاص رضي الله عنه استشار النَّبيَّ صلى الله عليه وسلم حينما أراد أن يتصرف بشيء من ماله، وهذه من طرق توثيق الصلة بين العامَّة وعلماء الأُمة.
3) It is permissible for the individual to consult scholars, because Sa‘d ibn abi Waqqās (may Allah be pleased with him) sought the advice of the Prophet (may Allah’s peace and blessings be upon him) when he wanted to spend a portion of his money. This is one of the means to establish a tight connection between laymen and scholars.
4) ما من إنسان يعمل عملاً يبتغي به وجه الله إلا ازداد به رفعة ودرجة، حتىٰ النفقة علىٰ أهله وزوجته ونفسه. فعلىٰ العبد أن يستحضر نية التقرب إلىٰ الله في كل ما ينفق حتىٰ يكون له تمام الأجر.
4) There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, even if it is providing for his family, wife, and himself. Therefore, the individual must have in mind the intention to draw closer to Allah in everything he spends so that he would reap the full reward.
7/7 ــــ وَعَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَحْمن بْنِ صَخْرٍ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم : «إِنَّ الله لا يَنْظُرُ إِلَىٰ أَجْسَامِكُمْ، وَلاَ إِلىٰ صُوَرِكُمْ، وَلكِنْ يَنْظُرُ إِلَىٰ قُلُوبِكُمْ». رَوَاهُ مُسْلِم.
7/7- Abu Hurayrah ‘Abdur-Rahmān ibn Sakhr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Allah does not look at your bodies or at your forms but He looks at your hearts.” [Narrated by Muslim]
1) العِبرة في الحب والرضا علىٰ الأعمال الصالحة، والنيات الصادقة، فهما ميزان قَبول العبد عند ربه، فرُبّ عمل صغير تكثره النية، ورُبَّ عمل كثير تصغره النية.
1) Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it.
2) من دلائل توفيق الله للعبد: سعيه في إصلاح نيته، وتطهير قلبه بصالح الأعمال.
2) One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
8/8 ــ وَعَنْ أَبِي مُوسَىٰ عَبْدِ الله بْنِ قَيْسٍ الأَشْعَريِّ رضي الله عنه قَالَ: سُئِلَ رَسُولُ الله صلى الله عليه وسلم عَنِ الرَّجُلِ يُقَاتِلُ شَجَاعَةً، وَيقَاتِلُ حَمِيَّةً، وَيقَاتِلُ رِيَاءً، أَيُّ ذلِكَ فِي سَبِيلِ الله؟ فَقَالَ رَسُولُ الله صلى الله عليه وسلم : «مَنْ قَاتَلَ لِتكُونَ كَلِمَةُ الله هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ الله». مُتـَفَقٌ عَلَيْهِ.
8/8- Abu Mūsa ‘Abdullah ibn Qays al-Ash‘ari (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) was asked about a man who fights out of bravery, one who fights out of pride, and one who fights to show off. Which of them is in the cause of Allah? The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever fights so that the Word of Allah reigns supreme is fighting in the cause of Allah.” [Narrated by Al-Bukhāri and Muslim]
حمية: عصبية لقومه أو بلده.
Pride: fighting out of loyalty for his family or his country.
1) بيان تفاوت الناس في النيات عند القتال، فأصلحهم نية من قاتل لتكون كلمة الله هي العليا.
1) This shows how people share different intentions when they are on the battlefield. The one with the most righteous intention is he who fights to make the Word of Allah reign supreme.
2) سبيل الله واحد، وسبل الشيطان كثيرة، والمهتدي من هداه الله تعالىٰ لسلوك سبيله. كما قال سبحانه: {وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ} [الأنعام: 153].
2) The path of Allah is one whereas the paths of the devil are many; and a truly guided individual is he whom Allah Almighty guided to His path. Allah Almighty said: {This is My straight path; follow it and do not follow other ways, lest they lead you away from His way.} [Surat al-An‘ām: 153]
9/9ــ وَعَنْ أَبِي بكْرَةَ نُفَيْعِ بْنِ الْحَارِثِ الثَقَفِيِّ رضي الله عنه أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ: «إِذَا الْتَقَىٰ الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ» قُلْتُ: يَا رَسُولَ الله ، هذَا الْقَاتِلُ فَمَا بَالُ الْمَقْتُولِ ؟ّ قَالَ: «إِنَهُ كَانَ حَرِيصاً عَلَىٰ قَتْلِ صَاحِبِهِ». مُتَّفَق عَلَيْهِ.
9/9- Abu Bakrah Nufay‘ ibn al-Hārith ath-Thaqafi (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: "If two Muslims fight each other with their swords, both the killer and the killed are doomed to Hell.” I exclaimed: “O Messenger of Allah! As for the killer, it is understood; but what about the one killed?” He replied: “He was keen on killing his companion.” [Narrated by Al-Bukhāri and Muslim]
1) التنبيه علىٰ القاعدة العظيمة: «الأعمال بالنيات»؛ فإن هذا لمّا نوىٰ قتل صاحبه، وعمل السبب الموصل إليه، وحال دون ذلك تفوُّقُ الآخر عليه، صار كالفاعل للقتل.
1) It highlights the major principle: “Deeds are judged according to the intentions.” Since the one killed wanted to kill his foe and used the means to do so but his foe overcome him, then he is just like the one who committed the killing.
2) التنبية علىٰ الفرق بين من قاتل دفاعاً ليصد المعتدي الصائل، وبين من قاتل ينوي قتل صاحبه.
2) It highlights the difference between fighting to ward off an attacking transgressor and fighting with the intention to kill a fellow Muslim.
3) الترهيب من عظم القتل، فهو من أسباب دخول النار.
3) It is a stern warning against killing, as it is one of the causes of admission to Hellfire.
4) طريقة الصحابة رضي الله عنهم في طلب العلم، أنهم كانوا يوردون الإشكال علىٰ رسول الله صلى الله عليه وسلم ، فيجيبهم عنه. وليس في الكتاب أو السنة شيء مشتبه إلا وُجد حلّه ابتداءً، أو جواباً علىٰ سؤال.
4) It reflects the approach of the Companions (may Allah be pleased with them) in seeking knowledge. They used to ask the Messenger of Allah (may Allah’s peace and blessings be upon him) about what they found confusing and he would answer them. Notably, there is not a single ambiguous issue in the Qur’an or the Sunnah except that its clarification is already there or is presented in reply to a question.
10/10ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولَ الله صلى الله عليه وسلم : «صَلاَةُ الرَّجُلِ فِي جَماعَةٍ تَزِيدُ عَلَىٰ صَلاَتِهِ فِي بَيْتِهِ وَصَلاتِهِ فِي سُوقِهِ بِضْعاً وَعِشْرِينَ دَرَجَةً؛ وَذلِكَ أَنَّ أَحَدَهُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ الْوُضُوءِ، ثُمَّ أتَىٰ الْمَسْجِدَ لا يَنْهَزُهُ إلَّا الصَلاَةُ، لا يُرِيدُ إلَّا الصَّلاَةَ، لَمْ يَخْطُ خَطْوَةً إلَّا رُفِعَ لَهُ بِهَا دَرَجَةٌ، وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ حَتَىٰ يَدْخُلَ الْمَسْجِدَ، فَإِذَا دَخَلَ الْمَسْجِد كَانَ فِي الصَّلاَةِ مَا كَانَتِ الصَّلاَةُ هِيَ تَحْبِسُهُ، وَالْمَلاَئِكَةُ يُصَلُّونَ عَلَىٰ أَحَدِكُمْ مَا دَامَ فِي مَجْلِسِهِ الَّذي صَلَّىٰ فِيهِ يَقُولُونَ: اللهم ارْحَمْهُ، اللهم اغْفِرْ لَهُ، اللهم تُبْ عَلَيْهِ، مَا لَمْ يُؤْذِ فِيهِ، مَا لَمْ يُحْدِثْ فِيهِ». مُـتَّفَقٌ عَلَيْهِ، وَهذَا لَفْظُ مُسْلِم.
10/10 - Abu Hurayrah (may Allah be pleased with him) said: The Prophet (may Allah’s peace and blessings be upon him) said: "A man's prayer in congregation is twenty-something times more superior (in reward) to his prayer in his market (workplace). For when one perfects ablution then goes out to the mosque, seeking nothing but prayer and nothing motivating him except prayer, then for every step he takes he is raised one degree and one sin is erased for him until he enters the mosque. When he enters the mosque, he remains in prayer as long as prayer is what keeps him therein. The angels will keep invoking the blessings of Allah on you as long as you are in the place where you performed prayer, saying: 'O Allah, have mercy on him! O Allah, forgive him! O Allah, accept his repentance!' as long as you do not harm anyone therein and do not break your ablution.” [Narrated by Al-Bukhāri and Muslim; this is the wording of Muslim]
وَقَوْلُهُ صلى الله عليه وسلم : «يَنْهَزُه» هُوَ بِفَتْحِ الْيَاءِ وَالْهَاءِ وَبالزَّايِ: أيْ يُخْرِجُهُ وَيُنْهِضُهُ.
"Motivating him" means making him get up and go out.
بضعاً: البِضع بكسر الباء من الثلاثة إلىٰ العشرة.
Twenty-something: something means a number from three to ten.
1) فضيلة شهود الجماعة في المسجد .
1) The merit of praying in congregation at the masjid.
2) استحباب وضوء الرجل في بيته لشهود الجماعة ليعظم الأجر.
2) It is recommended that a man makes ablution at home to join the congregational prayer, in order to increase the reward.
3) اعتبار النية في حصول هذا الأجر العظيم؛ فمن لم يستحضر النية الخالصة نقص أجره.
3) Intention is primarily considered in securing such a great reward while failing to evoke a sincere intention reduces the reward.
4) العبد في خير ما انتظر الخير.
4) Waiting to do a good deed is in itself a good deed.
اعلم أخي المسلم ــ وفقك الله ــ أن صلاة الجماعة فرض عين علىٰ كل مسلم سمع النداء وليس له عذر، وأدلة وجوبها كثيرة، فمن ذلك: قوله تعالىٰ: {وَإِذَا كُنتَ فِيهِمۡ فَأَقَمۡتَ لَهُمُ ٱلصَّلَوٰةَ فَلۡتَقُمۡ طَآئِفَةٞ مِّنۡهُم مَّعَكَ} [النساء: 102] فأوجب الله الجماعة في حال القتال مَعَ وجود الخوف، ففي حال الأمن والسلم من باب أولىٰ وأحرى.
My dear Muslim brother, may Allah grant you success! Bear in mind that attending the congregational prayer is an individual obligation on every Muslim man who hears the Adhān (call to prayer) and does not have a valid excuse for not attending. The proofs of its obligation are many, such as the saying of Allah Almighty: {When you [O Prophet] are with them and lead them in prayer, let a group of them stand [in prayer] with you...} [Surat an-Nisā’: 102] Allah mandated the congregational prayer even when Muslims are at war and fear an enemy attack. So, it is obvious that it is obligatory at times of peace and safety with greater reason.
وفي السنة ورد وجوب الجماعة علىٰ الرجل الأعمىٰ الضرير، فكيف تكون علىٰ البصير؟
In addition, there is proof in the Sunnah that the congregational prayer is obligatory upon the blind man; so, how about the one who can see?
11/11 ــ وَعَنْ أبِي الْعَبَّاسِ عَبْدِ الله بْنِ عَبَّاس بْنِ عَبْدِ الْمُطَّلِبِ رضي الله عنهما، عَنْ رَسُولِ الله صلى الله عليه وسلم ، فِيمَا يَرْوِي عَنْ رَبِّهِ، تَبَارَكَ وَتَعَالَىٰ قَالَ: «إِنَّ اللهَ كَتَبَ الْحَسَنَاتِ وَالسَّـيِّـئَاتِ، ثُمَّ بَيَّنَ ذلِكَ: فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتبَهَا اللهُ عِنْدَهُ حَسَنَةً كَامِلَةً، وَإِنْ هَمَّ بِهَا فَعَمِلَهَا كَتبَهَا اللهُ عَشْرَ حَسَنَاتٍ إلَىٰ سَبْعِمَائَةِ ضِعْفٍ إِلَىٰ أَضْعَافٍ كَثِيرَةِ، وَإنْ هَمَّ بِسيِّئةٍ فَلَمْ يَعْمَلْهَا كَتبَهَا اللهُ عِنْدَهُ حَسَنَةً كَامِلَةً، وَإِنْ هَمَّ بِهَا فَعَمِلَها كَتبَهَا اللهُ سَيِّئَةً وَاحِدَةً». مُـتَفَقٌ عَلَيْهِ.
11/11- Abu al-‘Abbās ‘Abdullah ibn ‘Abbās ibn Abdul-Muttalib (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said in what he narrates from his Lord, Glorified and Exalted: “Verily, Allah has recorded good and bad deeds and He made them clear. Whoever intends to perform a good deed but does not do it, then Allah will record it as a complete good deed. If he intends to do it and does so, then Allah Almighty will record it as ten good deeds up to seven hundred times as much or many more. If he intends to do a bad deed and does not do it, then Allah will record for him one complete good deed. If he intends to do it and actually does it then Allah will record for him a single bad deed.” [Narrated by Al-Bukhāri and Muslim]
1) إن النية الصالحة توصل صاحبها إلىٰ الخير.
1) Good intention leads its holder to good things.
2) تفاوت الحسنات مبني علىٰ الإخلاص والمتابعة؛ فكلما كَانَ العبد أخلص لله، وأحرص علىٰ متابعة الرسول صلى الله عليه وسلم كانت عبادته أكمل، وثوابه أكثر.
2) Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
3) من ترك فعل المعصية خوفاً من الله أُثيب علىٰ ذلك، كما جاء مفسَّراً في حديث: «إنما تركها من جرَّائي». رواه مسلم عن أبي هريرة.
3) Whoever abstains from sin for fear of Allah will be rewarded for that, as explained in the Hadīth: “ He only abstained from it for My sake.” [Narrated by Muslim from Abu Hurayrah (may Allah be pleased with him)]
4) من رحمة الله تعالىٰ أن يجازي العاصي بعدله، والطائع بفضله وكرمه.
4) One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
12/12 ــ وَعَنْ أَبِي عَبْدِ الرَّحْمن عبد الله بْنِ عُمَرَ بْنِ الْخَطَّابِ رضي الله عنهما قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «انْطَلَقَ ثَلاَثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ حَتَّىٰ آوَاهُمُ الْمَبِيتُ إِلىٰ غَارٍ فَدَخَلُوهُ، فانْحَدَرَتْ صَخْرَةٌ مِنَ الْجَبَلِ فَسَدَّتْ عَلَيْهمُ الْغَارَ. فَقَالُوا: إِنَّهُ لا يُنْجِيكُمْ مِنْ هذِهِ الصَّخْرَةِ إِلَّا أَنْ تَدْعُوا الله بِصَالِحِ أَعْمَالِكُمْ، قَالَ رَجُلٌ مِنْهُمْ: اللهم كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، وَكُنْتُ لاَ أَغْبِقُ قَبْلَهما أَهْلاً وَلا مالاً ، فَنَأَىٰ بِي طَلَبُ الشَّجَرِ يَوْماً فَلَمْ أُرِحْ عَلَيْهِمَا حَتَّىٰ نَامَا، فَحَلَبْت لَهُمَا غَبُوقَهُمَا فَوَجَدْتُهُمَا نَائمَيْنِ، فَكَرِهْتُ أَنْ أُوقظَهُمَا وَأنْ أغْبِقَ قَبْلَهُمَا أَهْلاً أَوْ مَالاَ، فَلَبِثْتُ ـ وَالْقَدَحُ عَلَىٰ يَدِي ـ أنْتَظِرُ اسْتِيقَاظَهُمَا حَتَىٰ بَرَقَ الْفَجْرُ، والصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمي، فاسْتَيْقَظَا فَشَرِبَا غَبُوقَهُمَا. اللهم إِنْ كُنْتُ فَعَلْتُ ذلِكَ ابْتِغَاءَ وَجْهِكَ فَفَرِّجْ عَنَّا مَا نَحْنُ فِيهِ مِنْ هذِهِ الصَّخْرَةِ، فَانْفَرَجَتْ شَيْئاً لا يَسْتَطيعُونَ الْخُرُوجَ مِنْهُ. قَالَ الآخرُ: اللهم إِنَّهُ كَانَتْ لِيَ ابْنَةُ عَمٍّ كَانَتْ أَحَبَّ النَّاسِ إِلَيَّ، وَفِي رِوَاية: كُنْتُ أُحبُّهَا كأشَدِّ مَا يُحِبُّ الرِّجَالُ النِّسَاءَ، فَأَرَدْتُهَا عَلَىٰ نَفْسَها فَامْتَنَعَتْ مِنِّي، حَتَّىٰ أَلَمَّتْ بِها سَنَةٌ مِنَ السِّنِينَ فَجَاءتْنِي، فَأَعْطَيْتُهَا عِشْرِينَ وَمَائةَ دِينَارٍ عَلَىٰ أَنْ تخَلِّيَ بَيْنِي وَبَيْنَ نَفْسِهَا فَفَعَلَتْ، حَتَّىٰ إِذَا قَدَرْتُ عَلَيْهَاوَفِي رِوَايَةٍ: فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا، قَالَتْ: اتَّقِ اللهَ وَلاَ تَفُضَّ الْخَاتَمَ إِلَّا بِحَقِّهِ، فَانْصَرَفْتُ عَنْهَا وَهِيَ أَحَبُّ النَّاسِ إِلَيّ، وَتَرَكْتُ الذَّهَبَ الَّذِي أَعْطَيْتُهَا، اللهم إِنْ كُنْتُ فَعَلْتُ ذلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا مَا نَحْنُ فِيهِ، فانْفَرَجَتِ الصَخْرَةُ غَيْرَ أَّنهُمْ لا يَسْتَطِيعُونَ الْخُرُوج مِنْهَا. وَقَالَ الثَّالِثُ: اللهم اسْتَأْجَرْتُ أُجَرَاءَ وَأَعْطَيْتُهمْ أَجْرَهُمْ، غَيْرَ رَجُل وَاحِدٍ تَرَكَ الَّذي لَهُ وَذَهَبَ، فَثَمَّرْتُ أَجْرَهُ حَتَّىٰ كَثُرَتْ مِنْهُ الأَمْوَالُ، فَجَاءنِي بَعْدَ حِين فَقَالَ: يَا عَبْدَ الله أَدِّ إِلَيَّ أجْرِي، فَقُلْتُ: كُلُّ مَا تَرَىٰ مِنْ أَجْرِكَ؛ مِنَ الإبِلِ وَالْبقَرِ وَالْغَنَمِ وَالرَّقِيقِ، فَقَالَ: يَا عَبْدَ الله لا تَسْتَهْزِئْ بِي! فَقُلْتُ لا أَسْتَهْزِئُ بِكَ، فَأَخَذَهُ كُلَّهُ فاسْتَاقَهُ فَلَمْ يَتْرُكْ مِنْهُ شيْئاً، اللهم إِنْ كُنْتُ فَعَلْتُ ذلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ عَنَّا مَا نَحْنُ فِيهِ، فَانْفَرَجَتِ الصَّخْرَةُ فَخَرَجُوا يَمْشُونَ». مُتَفَقٌ عَلَيْهِ.
12/12 - Abu ‘Abdur-Rahmān Abdullah ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him and his father) said: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: “Three men from among those who were before you set out together until they reached a cave at night so they entered it. A big rock rolled down the mountain and blocked the entrance to the cave. They said to each other, ‘Nothing will save you from this rock but to call upon Allah by the most righteous of your deeds.’ So, one of them said, ‘O Allah! I had old parents and I never provided my family or workers with the evening milk before them. One day, by chance I came late (at night) when they had slept. I milked the sheep for them and took the milk to them but I found them sleeping. I disliked providing my family with the milk before them. I waited for them to wake up with the bowl of milk in my hand and my children crying (from hunger) at my feet until daybreak. Then my parents got up and drank the milk. O Allah! If I did that for Your sake only, then relieve us from the distress we are in because of this rock.’ So the rock shifted a little but not enough for them to get out. The second man said, ‘O Allah! I had a cousin who was the most beloved of all people to me (in another version: I had a cousin for whom I loved in the most passionate way a man can love a woman), and I wanted to have sexual relations with her but she refused. Later she was having a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on condition that she would not resist my sexual advances, and she agreed. When I sat between her legs, she said: “Fear Allah and do not break the seal except by its right (i.e. by legitimate marriage).” So, I turned away from her though she was the most beloved of all people to me, and I left her the gold I had given her. O Allah! If I did that for Your sake only, then relieve us from the distress we are in.’ So the rock shifted but not enough for them to get out. The third man said, ‘O Allah! I employed some labors and I paid them their wages except for one man who did not take his wages and went away. I invested his wages and much property resulted from that investment. Then after some time he came and said to me: “O servant of Allah! Pay me my wages.” I said to him: “All you can see is from your wages; the camels, cows, sheep, and slaves.” He said: “O servant of Allah, do not mock me.” I said: “I am not mocking you.” So he took them all and drove them away and left nothing thereof. O Allah! If I did that for Your sake only, then relieve us from the distress we are in.’ So the rock shifted completely and they got out walking.” [Narrated by Al-Bukhāri and Muslim]
نفر: الجماعة من الرجال.
--
المبيت: المكان الذي يبيت فيه الإنسان.
--
أغبق: الغبوق: ما يشرب مساءً.
--
نأىٰ: أبعد.
--
أرح: أرجع.
--
يتضاغون: يصيحون من شدة الجوع.
--
سَنَة: جدب وقحط.
--
لا تفض الخاتم: التحذير من ارتكاب الزنىٰ.
Do not break the seal: a warning against committing adultrey.
1) الإخلاص من أسباب تفريج الكربات؛ لأن كل واحد منهم يقول: «اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه».
1) Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
2) الأعمال الصالحات سبب لتفريج الكربات.
2) Good deeds are means to alleviating adversity.
3) فضيلة بر الوالدين، والعفة عن الزنىٰ، وفضل الأمانة وإصلاح العمل للغير.
3) The merit of dutifulness to parents, refraining from adultery, honesty, and doing what is good for others.
4) إن الله سميع الدعاء، لا يخيب دعاء من صدق في دعواه، فَلْيحرصِ المؤمن علىٰ إخلاص الدعاء لله .
4) Allah indeed answers the supplication and never disappoints anyone sincerely supplicating Him. So, the believer should be keen on making sincere supplication to Allah.
5) إن من أنواع التوسل المشروع: التوسل إلىٰ الله بالأعمال الصالحة الخالصة.
5) One kind of the legitimate Tawassul (imploring Allah) is that a person implores Allah by the sincere good deeds that he did.
قال الإمام الزاهد مُطرِّف بن عبد الله الشِّخِّير ــ رحمه الله تعالىٰ ــ :
The great ascetic Imam Mutarrif ibn ‘Abdullah ash-Shikhkhīr (may Allah have mercy upon him) said:
«صلاح القلب بصلاح العمل، وصلاح العمل بصلاح النية».
“The righteousness of the heart results from the righteousness of deeds, and the righteousness of deeds results from the righteousness of intention.”
ذكره الحافظ ابن رجب في كتابه (جامع العلوم والحكم).
[Quoted by al-Hāfizh Ibn Rajab in his book Jāmi‘ al-‘Ulūm wal-Hikam]