قال الله تعالىٰ: {فَخَلَفَ مِن بَعدِهِم خَلفٌ أَضَاعُواْ ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّهَوَٰتِۖ فَسَوفَ يَلقَونَ غَيًّا * إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحا فَأُوْلَٰٓئِكَ يَدخُلُونَ ٱلجَنَّةَ وَلَا يُظلَمُونَ شَئا} [ مريم: 59_60]، وقال تعالىٰ: {فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ * وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ} [القصص: 79 ــ 80] ، وقال تعالىٰ: {ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ} [التكاثر: 8] وقَالَ تعالىٰ: {مَّن كَانَ يُرِيدُ ٱلعَاجِلَةَ عَجَّلنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلنَا لَهُۥ جَهَنَّمَ يَصلَىٰهَا مَذمُوما مَّدحُورا} [الإسراء: 18]. والآيات في الباب كثيرةٌ مَعْلُومَةٌ.
Allah Almighty says: {But there came after them successors who neglected prayer and pursued lusts; so they are going to meet evil. Except those who repent, believe and do righteous deeds; they will enter Paradise and will not be wronged at all.} [Maryam: 59-60] He also says: {So he came out before his people in his adornment. Those who desired the worldly life said: “Oh, would that we had like what was given to Qārūn. Indeed, he is one of great fortune.” But those who had been given knowledge said: “Woe to you! The reward of Allah is better for he who believes and does righteous deed. And none are granted it except the patient.”} [Al-Qasas: 79-80] And He says: {Then you will surely be asked that Day about pleasure.} [At-Takāthur: 8] Allah Almighty also says: {Whoever should desire the immediate - We hasten for him from what We will to whom We intend. Then We have prepared for him Hell, which he will [enter to] burn, censured and banished.} [Al-Isrā’: 18] There are many other well-known verses in this regard.
1) أهل الشهوات المحرمة هم المعرضون عن الله تعالىٰ، المُنَعَّمونَ في حظوظ أنفسهم.
1) The people of prohibited lusts are those who turn away from their Lord and bask in their vain inclinations and goals.
2) أهل العلم يبصرون مواقع الفتن لما معهم من الصبر واليقين.
2) The people of knowledge can detect the areas of tests and trials, given their patience and certitude.
1/491 ــ وعن عائشَةَ رضي الله عنها قالت: مَا شَبعَ آلُ مُحَمَّد صلى الله عليه وسلم مِنْ خُبْزِ شَعِيرٍ يَوْمَيْنِ مُتَتَابِعَيْنِ، حَتَّىٰ قُبِضَ رَسُولُ الله صلى الله عليه وسلم. متفقٌ عليه.
491/1 - ‘Ā’ishah (may Allah be pleased with her) reported: “The family of Muhammad (may Allah’s peace and blessings be upon him) never ate to the fill the bread of barley for two successive days until he died.” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ: مَا شَبعَ آلُ مُحَمَّد صلى الله عليه وسلم مُنْذُ قَدِمَ المَدِينَةَ مِنْ طَعَامِ البُرِّ ثَلاثَ لَيَالٍ تِبَاعاً، حَتَّىٰ قُبِضَ.
In another version: “The family of Muhammad (may Allah’s peace and blessings be upon him) never ate to the fill the bread of wheat for three successive nights since he came to Madīnah until he passed away.”
آل محمَّد: المراد بهم أزواجه، ومَن يَعُولهم مِن خَدَمه.
Muhammad’s family: his wives and servants.
البُرُّ: القمح.
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1) إعراض الرسول صلى الله عليه وسلم وأهله عن الدنيا، وزهدهم فيها، ولوشاء لأتته وهي راغمة.
1) The Prophet (may Allah’s peace and blessings be upon him) and his family renounced the possessions of this world and led an ascetic life. Had he wanted it, it would have come to him submissively.
2) من ضاقت عليه الدنيا وأمر المعاش، فَلْيقتدِ بزهده وصبره عليه الصلاة والسلام.
2) Whoever leads a rough life should follow the example of the Prophet (may Allah’s peace and blessings be upon him) in terms of asceticism and patience.
2/492 ــ وعن عُرْوَةَ عَنْ عَائشةَ رضي الله عنها أَنّهَا كَانَتْ تَقُولُ: وَاللهِ يَا ابْنَ أُخْتِي إنْ كُنَّا لَنَنْظُرُ إلىٰ الهِلالِ، ثُمَّ الهِلالِ، ثم الهِلالِ؛ ثَلاثَةَ أَهِلَّةٍ في شَهْرَيْنِ، وَمَا أُوقِدَ في أَبيَاتِ رسولِ الله صلى الله عليه وسلم نَارٌ.قُلْتُ: يَا خالَةُ، فَمَا كَانَ يُعيشُكُمْ؟ قالت: الأَسْوَدَانِ: التَّمْرُ وَالمَاءُ، إلا أَنَّهُ قَدْ كانَ لِرَسُولِ الله صلى الله عليه وسلم جِيرانٌ مِنَ الأَنْصَارِ، وكَانَتْ لَهُمْ مَنَائحُ، وكانُوا يُرْسِلُونَ إلىٰ رسولِ الله مِنْ أَلبَانِها، فَيَسْقِينَا. متفقٌ عليه.
492/2 - ‘Urwah (may Allah be pleased with him) reported that ‘Ā’ishah (may Allah be pleased with her) said: “O son of my sister, by Allah, we used to see the new moon, then the new moon, then the new moon; three new moons in two months, and a fire was not kindled in the Messenger’s house.” I said: “O my aunt, what were your means of sustenance?” She said: “The two black things: dates and water. But the Messenger of Allah (may Allah’s peace and blessings be upon him) had some Ansār neighbors who had milch animals. They used to send the Messenger of Allah some milk from their animals and he would give us to drink.” [Narrated by Al-Bukhāri and Muslim]
منائح: الشاة أو الناقة يعطيها صاحبها غيره؛ ليشرب لبنها، ثم يردها بعد حين.
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1) جواز الإخبار عن حال الإنسان في قلة متاع بيته، إذا كان في ذلك مدعاةٌ للموعظة والاعتبار، ولايقصد المسألة والتسخّط.
1) It is permissible for a person to tell others about the little he has at home, if this serves the purpose of admonition and reminder and is not intended for begging or showing discontent.
2) وصف الزهد الذي عاشه بيت النبوة؛ فعيشهم التمر والماء!.
2) It describes the ascetic life led by the Prophet and his household; they lived on dates and water!
3/493 ــ وعن أبي سعيدٍ المَقْبُرِيِّ عَنْ أبي هُرَيْرَةَ رضي الله عنه أنَّه مَرَّ بِقَوْمٍ بَينَ أَيدِيهِمْ شاةٌ مَصْلِيَّةٌ، فَدَعَوْهُ، فَأَبَىٰ أَن يَأْكُلَ، وقال: خَرج رسولُ الله صلى الله عليه وسلم مِنَ الدُّنْيَا، وَلَمْ يَشْبَعْ مِنْ خُبْزٍ الشَّعِيرِ. رواه البخاري.
493/3 - Abu Sa‘īd al-Maqburi reported: Abu Hurayrah (may Allah be pleased with him) said that he happened to pass by some people who had a roast lamb before them. They invited him, but he declined, saying: “The Messenger of Allah (may Allah’s peace and blessings be upon him) left the world without having eaten his fill of barley bread.” [Narrated by Al-Bukhāri]
«مَصْلِيَّةٌ» بفتحِ الميم: أَيْ: مَشْوِيَّةٌ.
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1) استحباب دعوة أهل الصلاح والفضل للطعام.
1) It is recommended to invite righteous and virtuous people to food.
2) حرص الصحابة رضي الله عنهم علىٰ متابعة الرسول صلى الله عليه وسلم، والتخفف من الشهوات ومتاع الدنيا.
2) The Companions (may Allah be pleased with them) were keen to follow the Prophet (may Allah’s peace and blessings be upon him) and have little of worldly pleasures and possessions.
3) بيان ما كان عليه رسول الله صلى الله عليه وسلم من خشونة العيش، والاقتصار علىٰ القليل من المأكول والمشروب.
3) It shows how the Prophet (may Allah’s peace and blessings be upon him) led an austere life and had little food and drink.
4/494ــ وعن أنسٍ رضي الله عنه قال: «لَمْ يَأْكُلِ النَّبِيُّ صلى الله عليه وسلم عَلىٰ خِوَانٍ حَتَّىٰ ماتَ، ومَا أَكَلَ خُبْزاً مُرَقَّقاً حَتَّىٰ مَاتَ». رواه البخاري.
494/4 - Anas (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) neither ate at a table nor ate thin nicely baked bread until he died.” [Narrated by Al-Bukhāri]
وفي روايةٍ له: «وَلا رأىٰ شَاةً سَميطاً بِعَيْنِهِ قَطُّ».
In another version: “And he never even saw a Samīt lamb.” [Narrated by Al-Bukhāri]
خِوان: ما يوضع عليه الطعام عند الأكل، فإذا وضع عليه طعام فهو مائدة.
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شاة سميطاً: الشاة التي تُشوىٰ، وإنما يُفعل ذلك بالشاة صغيرة السِّنِّ.
Samīt lamb: a roasted young lamb.
1) استحباب عدم التشبه بأهل الترف والإسراف في الأكل والشرب والملبس.
1) It is recommended not to imitate the people of luxury and extravagance in food, drink, and clothes.
2) بيان زهد رسول الله صلى الله عليه وسلم في الدنيا، وإعراضه عن ملاذِّها، ومشاركته الفقراء في مأكلهم ومشربهم تطييباً لقلوبهم.
2) It shows the Prophet’s asceticism and abandonment of worldly pleasures and how he shared food and drink with the poor to make them pleased and happy.
5/495 ــ وعن النُّعمانِ بنِ بشيرٍ رضي الله عنهم قال: «لَقَد رَأَيْتُ نَبِيَّكُمْ صلى الله عليه وسلم وَما يَجِدُ مِنَ الدَّقَلِ ما يَمْلأُ بِهِ بَطْنَهُ». رواه مسلم.
495/5 - Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported: “I saw your Prophet (may Allah’s peace and blessings be upon him) while he did not find enough low quality dates to fill his stomach.” [Narrated by Muslim]
«الدَّقَلُ»: تَمْرٌ رَدِيءٌ.
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1) زهد عيش النَّبيِّ صلى الله عليه وسلم؛ فقد كان لايجد كفاية، لانصرافه عن الانشغال بالملذات.
1) The Prophet (may Allah’s peace and blessings be upon him) led an ascetic life and would barely make ends meet, as he had no interest in worldly pleasures.
2) السعيد من رزقه الله صبراً علىٰ قلة ذات اليد، فعاش علىٰ هدي النَّبيِّ صلى الله عليه وسلم.
2) Blissful are those who endure poverty patiently and follow the Prophet’s example.
6/496 ــ وعن سهلِ بنِ سعدٍ رضي الله عنه قال: «ما رَأَىٰ رَسولُ الله صلى الله عليه وسلم النَّقِيَّ مِنْ حِينَ ابتَعَثَهُ اللهُ تعالىٰ حتَّىٰ قَبَضَهُ الله، فَقِيلَ لَهُ: هَلْ كَانَ لَكُمْ في عَهْدِ رسُولِ الله صلى الله عليه وسلم مَناخِلُ؟ قالَ: ما رَأَىٰ رسولُ الله صلى الله عليه وسلم مُنْخُلاً مِنْ حِينَ ابْتَعَثَهُ اللهُ تعالىٰ حتَّىٰ قَبَضَهُ الله تعالىٰ، فَقِيلَ لَهُ: كَيْفَ كُنْتُمْ تَأْكُلُونَ الشَّعِيرَ غَيْرَ مَنْخولٍ؟ قالَ: كُنَّا نَطْحَنُهُ وَنَنفُخُهُ، فَيَطِيرُ ما طارَ، وما بقِيَ ثَرَّيْناهُ». رواه البخاري.
496/6 - Sahl ibn Sa‘d (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) never saw bread made out of fine flour throughout his life, since Allah commissioned him until his death.” He was asked: “Did you not have sifters at the time of the Messenger of Allah?” He replied: “The Messenger of Allah never saw a sifter since Allah commissioned him until his death.” He was asked: “How did you manage to eat barley bread made of unsifted flour?” He said: “We used to grind it then blow away the husk, and what remained we kneaded into dough.” [Narrated by Al-Bukhāri]
قوله: «النَّقِيّ»:هو بفتح النون وكسر القاف وتشديد الياء،وهُوَ الخُبْزُ الحُوَّارَىٰ، وَهُوَ: الدَّرْمَكُ.
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قوله: ثَرَّيْنَاهُ هُوَ بثاءٍ مُثَلَّثَةٍ، ثُم راءٍ مُشَدَّدَةٍ، ثُمَّ يَاءٍ مُثَنَّاةٍ مِنْ تحت، ثمَّ نونٍ، أيْ: بَلَلْنَاهُ وعَجَنَّاهُ.
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النَّقِيّ: فسره المصنف بالخبز الحُوَّارىٰ: وهو الخبز الأبيض في عرفنا.
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1) بيان ما كان عليه النَّبيُّ صلى الله عليه وسلم وأصحابه من الزهد؛ فقد كانوا يأكلون ما تيسر لهم دون تكلُّف.
1) It shows the asceticism of the Prophet (may Allah’s peace and blessings be upon him) and his Companions, as they would only eat what was available with flexibility in this regard.
2) استحباب ترك طرق أهل الترف والنعيم الزائد في المأكل والمشرب والملبس، اقتداءً بسيد ولد آدم رسول الله صلى الله عليه وسلم والصحب الكرام رضي الله عنهم.
2) It is recommended to refrain from the luxurious and extravagant approach in eating, drinking, and dressing, in compliance with the example of the Prophet (may Allah’s peace and blessings be upon him) and his Companions (may Allah be pleased with them).
7/497 ــ وعن أبي هُريرةَ رضي الله عنه قال: خَرَجَ رسولُ الله صلى الله عليه وسلم ذاتَ يَوْمٍ أوْ لَيلَةٍ، فإذا هُوَ بأبي بَكْرٍ وَعُمَرَ رضي الله عنهما قال: «ما أخْرَجَكُما مِنْ بُيُوتِكُما هذِهِ السَّاعَةَ؟» قالا: الجُوعُ يا رَسُولَ الله. قالَ: «وَأَنا، والَّذِي نَفْسي بِيَدِهِ، لأَخْرَجَني الَّذِي أَخْرَجَكُمَا، قُوما» فَقاما مَعَهُ، فَأَتَىٰ رَجُلاً مِنَ الأَنصَارِ، فَإذَا هُوَ لَيْسَ في بَيْتِهِ، فَلَمَّا رَأَتْهُ المَرْأَةُ قالَتْ: مَرْحَباً وَأَهْلاً، فقال لها رَسُولُ صلى الله عليه وسلم: «أَيْنَ فُلانٌ؟» قالَتْ: ذَهَبَ يَسْتَعْذِبُ لَنَا مِنَ الماءَ، إذْ جاءَ الأَنْصَارِيُّ، فَنَظَرَ إلىٰ رَسُولِ الله صلى الله عليه وسلم وصَاحِبَيْهِ، ثُمَّ قَالَ: «الحَمْدُ لله، ما أَحَدٌ اليَوْمَ أَكْرَمَ أَضْيافاً مِنِّي، فانْطَلق فَجاءَهمْ بِعِذْقٍ فِيهِ بُسْرٌ وَتَمْرٌ ورُطَبٌ، فقالَ: كُلُوا، وَأَخَذَ المُديَةَ، فَقالَ لَهُ رسولُ الله صلى الله عليه وسلم: «إيَّاكَ وَالحَلُوبَ» فَذَبَحَ لَهُمْ، فَأَكَلُوا مِنَ الشَّاةِ، وَمِنْ ذلِكَ العِذْقِ، وشَرِبُوا. فَلَمَّا أَنْ شَبِعُوا وَرَوُوا قال رسولُ الله صلى الله عليه وسلم لأبي بَكْرٍ وعُمَر رضي الله عنهم : «وَالَّذِي نَفْسي بِيَدِهِ، لَتُسْأَلُنَّ عَنْ هذَا النَّعِيم يَوْمَ القِيَامَةِ، أَخْرَجَكُمْ مِنْ بُيُوتِكُمُ الجُوعُ، ثُمَّ لَمْ تَرْجِعُوا حَتَّىٰ أَصَابَكُمْ هذا النَّعِيمُ». رواهُ مسلم.
497/7 - Abu Hurayrah (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) went out one day or one night, and there he found Abu Bakr and ‘Umar. He said: ‘What brought you out of your houses at this hour?’ They said: ‘O Messenger of Allah, it is hunger.’ Thereupon he said: ‘By Him in Whose hand is my life, what brought you out is what brought me out too; get up.’ They got up along with him and (all of them) came to the house of an Ansāri man, but he was not at home. When his wife saw the Messenger of Allah, she said: ‘Most welcome.’ The Messenger said to her: ‘Where is so-and-so?’ She said: ‘He has gone to get some fresh water for us.’ Thereupon, the Ansāri man came and when he saw the Messenger and his two Companions, he said: ‘Praise be to Allah, no one has more honorable guests today than I (have).’ He then went out and brought them a bunch of ripe dates, dry dates, and fresh dates, and said: ‘Eat some of them.’ He then took hold of his long knife (for slaughtering a goat or a sheep). The Messenger (may Allah’s peace and blessings be upon him) said to him: ‘Beware of killing a milch animal.’ He slaughtered a sheep for them, and after they had eaten of it and of that bunch (of dates) and drank, fully satisfying their hunger and thirst, the Messenger said to Abu Bakr and ‘Umar: ‘By the one in Whose hand my soul is, you will surely be asked about these blessings on the Day of Judgment. Hunger urged you to get out of your houses, but you did not return until you have enjoyed these blessings.’” [Narrated by Muslim]
«يَسْتَعْذِبُ»: أَيْ: يطلب الماء العذب، وهو الطيب. و«العِذْق»: بكسر العين وإسكان الذال المعجمة: وهو الكِباسة، وهي العصن. و«المُدية»: بضم الميم وكسرها، وهي السكين. و«الحَلوب»: ذات اللبن. والسؤال عن هذا النعيم سؤال تعديد النعم، لا سؤال توبيخ وتعذيب، والله أعلم.
-- -- -- You will surely be asked about these blessings: This means that they will be asked to enumerate the blessings, not that they would be reprimanded for having them.
وهذا الأنصاري الذي أتوه هو: أبو الهيثم ابن التيهان رضي الله عنه، كذا جاء مبيّناً في رواية الترمذي وغيره.
The Ansāri man whom they went to was Abu al-Haytham ibn al-Tīhān (may Allah be pleased with him), who is named in the version narrated by Al-Tirmidhi and others.
بُسْر: البلح من ثمر النخل.
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الرطب: ثمر النخل قبل أن يجف.
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1) خير رجال هذه الأمة قد أخرجهم الجوع من بيوتهم. فيا أيها الفقير لا تحزن!.
1) Hunger brought the most virtuous men of this Ummah out of their houses. O people who are poor, do not be sad!
2) كل مايتمتع به الإنسان في الدنيا هو من النعيم الذي يُسأل عنه العباد.
2) All the good things enjoyed be a person in this life are part of the bliss about which he will be questioned on the Day of Judgment.
3) إباحة التمتع بالطيبات، مع وجوب القيام بشكرها، وتحريم الإسراف.
3) It is permissible to enjoy good things, but a person is obligated to give thanks for them. Extravagance is prohibited.
8/498 ــ وعن خالدِ بن عُمَرَ العَدَوِيِّ قال: خَطَبَنَا عُتْبَةُ بنُ غَزوَانَ، وكانَ أَمِيراً عَلىٰ البَصْرَةِ، فَحَمِدَ اللهَ وأَثْنَىٰ عَلَيْهِ، ثُمَّ قَالَ: أَمّا بَعْدُ، فَإنَّ الدُّنْيَا قَدْ آذَنَتْ بصُرْمٍ، وَوَلتْ حَذَّاءَ، وَلمْ يَبْقَ مِنها إلا صُبَابَةٌ كَصُبَابَةِ الإناءِ، يَتَصَابُّها صاحِبُها، وإنَّكُمْ مُنْتقِلُونَ مِنْها إلىٰ دارٍ لا زَوَالَ لَها، فَانْتَقِلُوا بِخَيْرِ ما بحَضرَتكُمْ، فَإنَّهُ قَدْ ذُكِرَ لَنا أَنَّ الحَجَرَ يُلْقَىٰ مِنْ شَفِيرِ جَهَنَّمَ، فَيَهْوِي فِيها سَبْعِينَ عاماً، لا يُدْرِكُ لَها قَعْراً، وَالله لَتُمْلأَنَّ. أَفَعَجِبْتُمْ؟ ولَقَدْ ذُكِرَ لَنا أَنَّ ما بَيْنَ مِصْرَاعَيْنِ مِنْ مَصَارِيعِ الجَنَّةِ مَسِيرَةَ أَرْبَعِينَ عاماً، وَلَيَأْتِيَنَّ عَلَيْهِ يَوْمٌ، وهُوَ كَظِيظٌ مِنَ الزِّحَامِ، وَلَقَدْ رَأَيْتُنِي سابع سَبْعَةٍ مَعَ رَسُولِ الله صلى الله عليه وسلم، ما لَنا طَعامٌ إلا وَرَقُ الشَّجَرِ، حتىٰ قَرِحَتْ أَشْدَاقُنا، فالْتَقَطْتُ بُرْدَةً، فَشَقَقْتُها بَيْني وبَيْنَ سَعْدِ بنِ مالك، فَاتَّزَرْتُ بِنصْفِها، واتَّزَر سَعْدٌ بِنِصْفِها، فَمَا أَصْبَحَ اليَوْمَ مِنَّا أَحَدٌ إلا أَصبَحَ أَمِيراً عَلىٰ مِصْر مِنَ الأمْصَارِ، وَإنِّي أَعُوذُ بالله أَنْ أَكُونَ في نَفْسي عَظيماً، وَعِنْدَ الله صَغِيراً. رواهُ مسلم.
498/8 - Khālid ibn ‘Umar al-‘Adawi reported: “‘Utbah ibn Ghazwān, who was the ruler of Basrah, delivered a sermon to us. He praised Allah and glorified Him, then said: ‘Verily, the world has been given the news of its end and is running to meet its end swiftly. Nothing is left of it but very little, like the remainder in a vessel whose owner is collecting it to drink. You are going to move to an abode which knows no end, and you should proceed there with the best of your deeds, for we have been informed that a stone would be thrown from the brink of Hell and it would travel down for seventy years without reaching its bottom. By Allah, it will be filled (with men and jinn). Do you find it strange? We have been informed that the distance between two shutters of the gate of Paradise is a forty-year travel, and a day would come when it would be fully packed. I was the seventh amongst the seven who had been with Messenger of Allah (may Allah’s peace and blessings be upon him), and we had nothing to eat but tree leaves until the sides of our mouths were injured. I found a cloak so I tore it into two halves, one for myself and one for Sa‘d ibn Mālik. I wore it as a lower garment and so did Sa‘d. Today, there is none amongst us who has not become the governor of a city, and I seek refuge with Allah that I should consider myself great while I am insignificant in the sight of Allah.’'' [Narrated by Muslim]
قوله: «آذَنَتْ» هُوَ بمَدِّ الألفِ، أيْ: أَعْلَمت. وقوله: «بِصُرْمٍ»: هو بضم الصاد، أي: بانْقِطاعِها وفَنائِها. وقوله: «ووَلَّتْ حذَّاءَ» هو بحاءٍ مهملةٍ مفتوحَةٍ، ثمَّ ذَال مُعْجَمة مشدَّدة، ثمَّ أَلِف مَمْدُودَة، أيْ: سَرِيعَةً. وَ«الصُّبَابَةُ» بضم الصاد المهملة: وهي البَقيَّةُ اليَسِيرَةُ. وقولُهُ: «يَتَصَابُّها» هو بتشديد الباءِ قبل الهاءِ، أيْ: يجْمَعُها. و«الكَظِيظ»: الكَثيرُ المُمْتَلىٰءُ. وقوله: «قَرِحَتْ» هو بفتحِ القاف وكسر الراءِ، أي: صارَتْ فيها قُرُوح.
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شفير جهنم: حرفها الأعلىٰ.
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مصراعين: المصراع: هو فتحة الباب، ولكل باب مصراعان.
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أشداقنا: جمع شِدْق، وهو جانب الفم.
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بردة: شملة يلتحف بها.
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1) الحثّ علىٰ نصيحة الإخوان، وترغيبهم بالخير، وتخويفهم من عذاب الآخرة.
1) We are urged to advise one another, encourage one another to do good, and warn one another of the punishment of the Hereafter.
2) تجليةُ الموعظة العظيمة للأمة: إن من يحمل هم الآخرة لاينبغي له المكاثرة من الدنيا، فمن رغب في الدنيا أضر بالآخرة، ومن رغب في الآخرة أضر بالدنيا.
2) It points out this great admonition to the Ummah: Whoever is concerned with the Hereafter should not amass worldly possessions; and whoever desires worldly life will find it hard in the Hereafter, and whoever desires the Hereafter will find it hard in the life of this world.
3) بيان حال رسول الله صلى الله عليه وسلم والصحابة السابقين للإسلام رضي الله عنهم ، فما فُتحت الدنيا لأناس فتحوا قلوبهم علىٰ الشهوات، ولو كانت مباحة!.
3) It shows the condition of the Prophet (may Allah’s peace and blessings be upon him) and his Companions who were the forerunners in embracing Islam (may Allah be pleased with them). The gates to the world were never opened to people who opened their hearts to lusts, even if those lusts were permissible.
9/499 ــ وعن أبي موسىٰ الأَشْعَرِيِّ رضي الله عنه قال: أَخْرَجَتْ لَنا عَائِشَةُ رضي الله عنها كِساءً وَإزاراً غَلِيظاً قالَتْ: قُبِضَ رسُولُ الله صلى الله عليه وسلم في هذينِ. متفقٌ عليه.
499/9 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: “‘Ā’ishah (may Allah be pleased with her) showed us a gown and a thick lower garment and said to us: ‘The Messenger of Allah (may Allah’s peace and blessings be upon him) was wearing them when he died.’” [Narrated by Al-Bukhāri and Muslim]
1) وصف لباس معلِّم الخير صلى الله عليه وسلم؛ حيث كان خشناً غليظاً. فأين المُنعمون من أهل الدنيا..؟!
1) It describes the noble Prophet’s clothing, which was coarse and rough. How far (from his example) are those who lead a life of luxury!
2) إظهار زهد رسول الله صلى الله عليه وسلم، وتواضعه، وقناعته، فقد كان يلبس ما اتفق، دون إسراف ولا مخيلة.
2) It shows the Prophet’s asceticism, modesty, and contentment. He used to wear what was available, without extravagance or boastfulness.
الصواب في راوي الحديث: عن أبي بردة عن أبي موسىٰ الأشعري، كما في البخاري ومسلم.
The correct reporters of this Hadīth: Abu Burdah related from Abu Mūsa al-Ash‘ari, as narrated by Al-Bukhāri and Muslim.
10/500 ــ وعنْ سَعد بن أبي وَقَّاص رضي الله عنه قال: «إنِّي لأَوَّلُ العَرَبِ رَمىٰ بِسَهْمٍ في سَبيلِ الله، وَلَقَدْ كُنَّا نَغْزُو مَعَ رَسُول الله صلى الله عليه وسلم ما لَنَا طَعَامٌ إلا وَرَقُ الحُبْلَةِ، وَهذَا السَّمُرُ، حَتَّىٰ إنْ كانَ أَحَدُنا لَيَضَعُ كما تَضَعُ الشاةُ، مالَهُ خِلْطٌ» متفق عليه.
500/10 - Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: “By Allah, I am the first Arab who shot an arrow in the cause of Allah. We fought along with the Messenger of Allah (may Allah’s peace and blessings be upon him) and our food was only the leaves of wild trees. Our stool resembled the droppings of sheep; its contents unmixed (due to their extreme dryness).” [Narrated by Al-Bukhāri and Muslim]
«الحُبْلَة» بضم الحاء المهملة وإسكان الباءِ الموحدةِ: وهيَ والسَّمُرُ، نَوْعَانِ مَعْرُوفانِ مِنْ شَجرِ البَادِيَةِ.
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ليضع: كناية عن الغائط.
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ما لَه خِلط: لايختلط بعضه ببعض، لشدة جفافه.
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1) جواز التحدث بنعمة الله، وذكر عمل الطاعات إذا قصد منها موعظة الناس ونصحهم.
1) It is permissible to talk about one’s blessings from Allah and to mention one’s good deeds, if this is intended for preaching and advice.
2) صبر الصحابة رضي الله عنهم علىٰ خشونة العيش من أجل رفع راية الإسلام. ومن أراد حمل الدين فقُدْوَتُهُ الصحابة رضي الله عنهم.
2) The Companions (may Allah be pleased with them) patiently endured the harshness of life for the sake of raising high the banner of Islam. Whoever wishes to serve this religion should take them as his role model.
11/501 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «اللهمَّ اجْعَل رِزقَ آلِ مُحَمَّدٍ قُوتاً». متفقٌ عليه
501/11 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “O Allah, make the provision of the household of Muhammad bare subsistence.” [Narrated by Al-Bukhāri and Muslim]
قال أَهْلُ اللّغَة والْغَرِيبِ مَعْنَىٰ «قُوتاً» أَيْ: مَا يَسُدُّ الرَّمَقَ.
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1) من علامة سعادة العبد القناعة بالقليل، الذي يَكْفيه ويَكفّه عن الحاجة والمسألة.
1) It is a sign of a person’s happiness that he is content with what is sufficient and spares him the need to beg people.
2) الطريقة النبوية المحمودة هي الوسط؛ كفاية حاجة الإنسان، من غير إسراف ولا تقتير.
2) Moderateness is the Prophet’s approach; which is sufficiency, without extravagance or stinginess.
8) إن سؤال الكفاية مع الاستعاذة من الفقر، هو هدي النَّبيِّ صلى الله عليه وسلم.
3) It was the Prophet’s guidance to ask Allah for sufficiency while seeking refuge from poverty.
12/502ــ وعن أبي هُرَيْرَةَ رضي الله عنه قال: وَالله الذي لا إلهَ إلا هُوَ، إنْ كُنتُ لأَعْتَمِد بِكَبِدِي عَلىٰ الأَرْضِ مِنَ الجُوعِ، وَإنْ كُنْتُ لأَشُدُّ الحَجَر عَلىٰ بَطْني مِنَ الجُوعِ، وَلَقَدْ قَعَدْتُ يَوْماً عَلىٰ طَرِيقِهِمُ الذي يَخْرُجُونَ مِنْه، فَمَرَّ بِيَ النَّبيُّ صلى الله عليه وسلم، فَتَبَسَّمَ حِينَ رآني، وَعَرَفَ مَا في وَجْهي وَمَا في نَفْسِي، ثُمَّ قَال: «أبا هِرّ» قلت: لبَّيْكَ يا رسولَ الله، قال: «إلْحَقْ» وَمَضَىٰ، فَاتَّبَعْتُهُ، فَدَخَلَ، فَاسْتَأْذَنَ، فَأَذِنَ لي: فَدَخَلْتُ، فَوَجَدَ لبناً في قَدَح، فقال: «مِنْ أَيْنَ هذَا اللَّبَنُ؟» قالوا: أَهْداهُ لَكَ فُلانٌ ـ أوْ فُلاَنةٌ ـ قال: «أبا هِرّ» قلتُ: لَبَّيْكَ يارسولِ الله، قال: إلْحَقْ إلىٰ أَهْلِ الصُّفَّةِ فَادْعُهُمْ لي قال: وَأَهْلُ الصُّفَّةِ أَضْيَافُ الإسْلاَمِ، لا يَأْوُونَ عَلَىٰ أَهْلٍ، وَلا مَالٍ، وَلا عَلىٰ أَحَد، وكَانَ إذَا أَتَتْهُ صَدَقَةٌ بَعَثَ بِهَا إلَيْهِمْ، وَلَمْ يَتَنَاوَلْ مِنْهَ شَيئاً، وَإذَا أَتَتْهُ هَدِيَّةٌ أَرْسَلَ إلَيْهِمْ، وَأَصَابَ مِنْهَا، وَأَشْرَكَهُمْ فِيهَا، فَسَاءَني ذلِكَ، فَقُلْتُ: وَمَا هذا اللَّبَنُ في أَهلِ الصُّفَّةِ! كُنْتُ أَحَقَّ أَنْ أُصِيبَ مِنْ هَذَا اللَّبَنِ شَرْبَةً أَتَقَوَّىٰ بِهَا، فَإذا جَاؤُوا وأَمَرني، فَكُنْتُ أنا أُعْطِيهِم، وَمَا عَسَىٰ أَنْ يَبْلُغَني مِنْ هذا اللَّبَنِ، وَلَمْ يَكُنْ مِنْ طَاعَةِ الله وَطَاعَةِ رسولِه صلى الله عليه وسلم بُدٌّ، فأَتَيْتُهُمْ، فَدَعَوْتُهُمْ، فَأَقْبَلُوا، وَاسْتَأْذَنُوا، فَأَذِنَ لَهُمْ، وَأَخَذُوا مَجَالِسَهُمْ مِنَ الْبَيْت، قال: «يَا أبا هِرٍّ»، قلتْ: لَبَّيْكَ يا رسولَ الله، قال: «خُذْ فَأَعْطِهِمْ» قال: فَأَخَذْتُ الْقَدَحَ، فَجَعَلْتُ أُعْطِيهِ الرَّجُلَ، فَيَشْرَبُ حَتَّىٰ يَرْوَىٰ، ثُمَّ يَرُدُّ عَليَّ الْقَدَحَ، فَأُعْطِيهِ الرَّجُلَ، فَيَشْرَبُ حَتَّىٰ يَرْوَىٰ، ثمَّ يَرُدُّ عليَّ القَدَحَ، حَتىٰ انْتَهَيْتُ إلىٰ النَّبِيِّ صلى الله عليه وسلم، وَقَدْ رَوِيَ الْقَوْمُ كُلُّهُمْ، فَأَخَذَ الْقَدَحَ، فَوَضَعَهُ عَلىٰ يَدِهِ، فَنَظَرَ إليَّ، فَتبَسَّمَ، فقال: «أبا هِرٍّ»، قلتُ: لَبَّيْكَ يا رسولَ الله، قال: «بقيتُ أنا وَأَنْتَ» قلتُ: صَدَقْتَ يا رسولَ الله، قال: «اقْعُدْ، فَاشْرَبْ»، فَقَعَدْتُ، فَشَرِبْتُ: «اشْرَبْ»، فَشَرِبْتُ، فَمَا زَالَ يَقُولُ: «اشْرَبْ» حَتَّىٰ قُلْتُ: لا، وَالَّذي بَعَثَكَ بالحَقِّ، ما أَجِدُ لَهُ مَسْلَكاً! قال: «فَأَرِنِي» فَأَعْطَيْتُهُ الْقَدَحَ، فَحَمِدَ الله، وسَمَّىٰ، وَشَرِبَ الْفَضْلَةَ. رواه البخاري.
502/12 - Abu Hurayrah (may Allah be pleased with him) reported: “By Allah besides Whom there is no god, I used to press my stomach against the earth because of hunger; I would tie a stone over it. One day, I was sitting on the way they usually take, when the Prophet (may Allah’s peace and blessings be upon him) passed by me. When he saw me, he smiled at me and knew my condition and what I felt. He called me and I replied: ‘At your service, O Messenger of Allah.’ He said: ‘Follow me.’ So I followed him. When he arrived at home, he sought permission and entered. He then allowed me in and I too entered. He found milk in a mug and asked: ‘Where is this milk from?’ He was told that it was a gift for him from so-and-so. He called me and I responded: ‘At your service, O Messenger of Allah.’ He said: ‘Go to the people of Suffah and call them over.’ The people of Suffah were the guests of Islam; they had no family or wealth or anyone to support them. Whenever he was brought charity, he would send it to them, without having anything of it himself. Whenever he was given a gift, he would send some of it to them and keep a share for himself. I felt uneasy about this (that he told me to call them over). I said to myself: ‘This meager quantity of milk will not be enough for all the people of Suffah! I am more deserving than anyone else of drinking from it to get some strength. When they come, he will order me to give it to them, and I do not expect that anything will be left for me from this milk.’ As there was no alternative but to obey Allah and His Messenger, I went and called them. They came and sought permission, which was granted. They took their seats. The Prophet (may Allah’s peace and blessings be upon him) called me and I responded: ‘At your service, O Messenger of Allah.’ He said: 'Take the milk and give it to them.’ I took the mug and gave it to one man who drank his fill and returned it to me, then I gave it to the next and he did the same. I went on doing this till the mug reached the Messenger of Allah. By that time all had taken their fill. He took the mug, put it on his hand, looked at me, smiled, and said: ‘O Abu Hirr!’ I said: ‘At your service, O Messenger of Allah.’ He said: ‘Now you and I are left.’ I said: ‘That is true, O Messenger of Allah.’ He said: ‘Sit down and drink.’ I drank, then he said: ‘Drink some more.’ I drank, then he again told me to drink some more and kept telling me to drink until I said: ‘No, by Him Who has sent you with the truth, I have no room for it.’ He said: ‘Then give it to me.’ So I gave him the mug. He praised Allah, said ‘Bismillah’ (in the name of Allah), and drank what was left.” [Narrated by Al-Bukhāri]
مسلكاً: مكاناً يسلك فيه.
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1) اهتمام الرسول الله صلى الله عليه وسلم بأهل الحاجة من أصحابه رضي الله عنهم، وتفقد أحوالهم.
1) The Prophet (may Allah’s peace and blessings be upon him) cared for the needy among his Companions and checked on them regularly.
2) سادات الأمة، وهم الصحابة رضوان الله عليهم، كان أكثرهم الفقراء، فلا عيب في الفقر مع الإيمان، وقَبـَّح الله الغنىٰ مع الكفر.
2) The leading figures of this Ummah, i.e. the Companions, were mostly poor. So, there is no shame in being poor and faithful, and all shame is in being rich and faithless.
13/503 ــ وعن مُحَمَّدِ بنِ سِيرِين عن أبي هريرة رضي الله عنه قال: «لَقَدْ رَأَيْتُني وَإنِّي لأخِرُّ فِيمَا بَيْنَ مِنْبَرِ رسولِ الله صلى الله عليه وسلم، إلىٰ حُجْرَةِ عَائِشَةَ رضي الله عنها مَغْشِيّاً عَلَيَّ، فَيَجِيءُ الجَائي، فَيَضَعُ رِجْلَهُ عَلىٰ عُنُقِي، وَيَرَىٰ أنِّي مَجْنُونٌ وَمَا بي مِنْ جُنُونٍ، مَا بي إلا الجُوعُ». رواه البخاري.
503/13 - Muhammad ibn Sīrīn related that Abu Hurayrah (may Allah be pleased with him) reported: “There came a time when I would fall senseless between the pulpit of the Messenger of Allah (may Allah’s peace and blessings be upon him) and ‘Ā’ishah’s dwelling whereupon a passerby would come and put his foot on my neck, considering me a mad man, but in fact, I had no madness; I suffered nothing but hunger.” [Narrated by Al-Bukhāri]
أَخِرُّ: أسقط.
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مغشياً عليّ: مغمىٰ عليه.
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1) صبر الصحابة رضي الله عنهم علىٰ الفقر والجوع، وتعفُّفهم عن سؤال الناس.
1) The Companions (may Allah be pleased with them) endured poverty and hunger patiently and abstained from begging.
2) لا يكون العزُّ والرفعة إلا بعد امتحان واختبار؛ فأبو هريرة رضي الله عنه صار أميرَ المؤمنين في الحديث، وحافظ السُّنَّة في الأمة، بعد صبره علىٰ الجوع والتعب؛ ولهذا قال إمامنا الشافعي ــ رحمه الله تعالىٰ ــ: «لا يُمكَّن الرجل حتىٰ يُبتلىٰ».
2) Honor and glory are not afforded to someone unless he is put to trial and test. A case in point is Abu Hurayrah (may Allah be pleased with him). He became the leading figure in Hadīth reporting in the Ummah and the preserver of the Sunnah after he patiently endured hunger and fatigue. Hence, our Imām, Al-Shāfi‘i (may Allah have mercy upon him), said: “A man is not empowered until he is tested.”
14/504 ــ وعن عائشة رضي الله عنها قَالَتْ: «تُوفِّيَ رسول الله صلى الله عليه وسلم وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يهُودِيٍّ في ثَلاثِينَ صَاعاً مِنْ شَعير». متفقٌ عليه.
504/14 - ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) died while his armor was mortgaged to a Jew for thirty measures of barley.” [Narrated by Al-Bukhāri and Muslim]
الدرع: ما يلبس في الحرب، وهو من الحديد.
Armor: what is worn for protection during battle. It is made of iron.
مرهونة: محبوسة بسبب دَيْنٍ.
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1) بيان زهد رسول الله صلى الله عليه وسلم في الدنيا، وعدم استكثاره من أموالها أو انشغاله بحُطامها، ولو شاء لأتته الدنيا وهي راغمة، ولسارت معه جبال الذهب، ولكنه كان صلى الله عليه وسلم عبداً رسولاً.
1) It points out the Prophet’s asceticism and his lack of interest in worldly possessions and vanities. If he had wished, the world would have come to him submissively, and he would have gotten mountains of gold; but, instead, he was the servant of Allah and His messenger.
2) جواز التعامل مع الكافر بالبيع والشراء، ونحو ذلك من المعاملات المالية.
2) It is permissible to deal with disbelievers in buying and selling and similar financial transactions.
15/505 ــ وعن أنَسٍ رضي الله عنه قال: رَهَنَ النَّبِيُّ صلى الله عليه وسلم دِرعَهُ بِشَعِير، وَمَشَيْتُ إلىٰ النَّبِيِّ صلى الله عليه وسلم بخُبْزِ شَعِيرٍ، وَإهَالَةٍ سَنِخَةٍ، وَلَقَدْ سَمِعْتُهُ يَقُولُ: «مَا أَصْبَحَ لآلِ مُحَمَّدٍ صَاعٌ وَلا أَمْسَىٰ»، وَإنَّهُم لَتِسْعَةُ أبْيَاتٍ. رواه البخاري.
505/15 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) mortgaged his armor for some barley, and I took to him some barley bread and rancid fat. I heard him saying: “The family of Muhammad does not have a measure of wheat from dawn to dusk,” though they were nine houses (to feed). [Narrated by Al-Bukhāri]
«الإهَالَةُ» بكسر الهمزة: الشَّحْم الذَائِبُ. وَ«السَّنِخَةُ» بِالنون والخاءِ المعجمة، وَهيَ: المُتَغَيِّرَة.
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1) صبر الرسول صلى الله عليه وسلم وأهل بيته علىٰ ضيق العيش، وقناعتهم باليسير.
1) The Prophet (may Allah’s peace and blessings be upon him) and his family patiently endured poverty and were content with what is little.
2) أكرمُ أهلِ بيتٍ علىٰ الله هم بيوت أمهات المؤمنين، يصبحون ويمسون وما في بيوتهن ما يأكلنه! فأين المؤمنون المعتبرون؟!
2) The most honored households in the sight of Allah Almighty are the houses of the Mothers of the Believers, i.e. the Prophet’s wives. Morning and evening would come while they had nothing to eat. There is a lesson in this for those who believe.
16/506 ــ وعن أبي هُرَيْرَةَ رضي الله عنه قال: «لَقَدْ رَأَيْتُ سَبْعِينَ مِنْ أَهْلِ الصُّفَّةِ، ما مِنْهُمْ رَجُلٌ عَلَيْه ردَاءٌ، إمَّا إزَارٌ وَإمّا كِسَاءٌ، قَدْ رَبَطُوا في أَعْنَاقِهِم، فمِنهَا ما يَبْلُغُ نِصفَ السَّاقَين، وَمِنهَا ما يَبْلُغُ الكَعبَينِ، فَيَجمَعُهُ بِيَدِهِ كَراهِيَةَ أَنْ تُرَىٰ عَوْرَتُهُ». رواه البخاري.
506/16 - Abu Hurayrah (may Allah be pleased with him) reported: “I have seen seventy of the people of Suffah, none of them had a cloak. They either had a lower garment or a sheet that they tied around their necks. Some reached halfway down the shins and some reached the ankles; and some of them would hold it with their hand to avoid exposing their private parts.” [Narrated by Al-Bukhāri]
1) النعيم لايُدرك إلا بترك النعيم؛ فأهل الصُّفة، وهم صحابة رسول الله صلى الله عليه وسلم، ما أدركوا نعيم الإيمان إلا بترك الترفه في نعيم الدنيا.
1) Bliss can only be attained by giving up bliss. The people of Suffah, who were Companions of the Prophet (may Allah’s peace and blessings be upon him), won the bliss of faith only by abandoning luxury and easy living.
2) الفقر لا يمنع الرجل من الوصول إلىٰ القمم، ولا يحزن امرؤ علىٰ فقره، وإنما لِيَبْكِ علىٰ ضعف الهممّ.
2) Poverty does not prevent a person from reaching the top. In fact, no one should be sad about his poverty, but should rather weep over his weak resolve.
17/507 ــ وعن عائشةَ رضي الله عنها قالت: «كَانَ فِرَاشُ رسولِ الله صلى الله عليه وسلم مِنْ أُدْمٍ، حَشْوُهُ مِنْ لِيفٍ». رواه البخاري.
507/17 - ‘Ā’ishah (may Allah be pleased with her) reported: “The mattress of the Messenger of Allah (may Allah’s peace and blessings be upon him) was made of tanned leather stuffed with palm fibers.” [Narrated by Al-Bukhāri]
أدْم: جلد.
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1) تواضع الرسول الله صلى الله عليه وسلم، وإعراضه عن متاع الدنيا، مع تمام الرضا والتسليم لقدر الله تعالىٰ.
1) The Prophet (may Allah’s peace and blessings be upon him) was modest and uninterested in worldly pleasures, along with being perfectly content and submissive to Allah’s decree.
2) إمام الزاهدين كان فراشه أدماً وليفاً، فأين المقتدون بزهد رسول الله صلى الله عليه وسلم!.
2) The mattress of the leader of all ascetic people was leather stuffed with palm fibers. Let those who follow the Prophet’s ascetic example take heed.
18/508 ــ وعن ابنِ عمرَ رضي الله عنهما قال: كُنَّا جُلُوساً مَعَ رسولِ الله صلى الله عليه وسلم، إذْ جَاءَ رَجُلٌ مِنَ الأَنْصَارِ، فَسَلَّمَ عَلَيْهِ، ثُمَّ أَدبَرَ الأَنْصَارِيُّ، فقال رسولُ الله صلى الله عليه وسلم: «يَا أَخَا الأَنْصَارِ، كَيْفَ أَخِي سَعْدُ بنُ عُبَادَةَ؟» فقال: صَالحٌ، فقال رسولُ الله صلى الله عليه وسلم: «مَنْ يَعُودُهُ مِنْكُمْ؟» فَقَامَ، وَقُمْنَا مَعَهُ، وَنَحْنُ بضْعَةَ عَشَرَ، ما عَلَيْنَا نِعاَلٌ، وَلا خِفَافٌ، ولا قَلانِسُ، وَلا قُمُصٌ، نَمشِي في تلكَ السِّبَاخِ، حَتَّىٰ جِئْنَاهُ، فاسْتَأْخَرَ قَوْمُهُ مِن حَوْلهِ، حَتَّىٰ دَنَا رسولُ الله صلى الله عليه وسلم وَأَصْحَابُهُ الَّذِينَ مَعَهُ. رواه مسلم.
508/18 - Ibn ‘Umar (may Allah be pleased with him and his father) reported: “We were once sitting in the company of the Messenger of Allah (may Allah’s peace and blessings be upon him) when a man from the Ansār came and greeted him. As he was leaving, the Messenger said to him: ‘O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah?’ He replied: ‘He is well.’ The Messenger of Allah asked: ‘Who amongst you wishes to visit him?’ He then got up and we followed him. We were ten and odd in number and we were not wearing sandals nor light boots nor caps nor shirts. We walked on foot through the barren plain till we came to the residence of Sa‘d. His people made way and the Messenger of Allah (may Allah’s peace and blessings be upon him) along with those who accompanied him went up to him.” [Narrated by Muslim]
قلانس: ما يلبس علىٰ الرأس.
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السباخ: جمع سبخة، وهي: الأرض التي لاتنبت.
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1) بيان زهد الصحابة رضي الله عنهم وتقللهم في الملبس، وصبرهم علىٰ شدة الفقر وخشونة العيش.
1) It shows the Companions’ asceticism and simple clothes and how they patiently endured severe poverty and austere living.
2) الزاد واللباس الحقيقي هو لباس التقوىٰ، فانظر إلىٰ هؤلاء الصحب الكرام رضوان الله عليهم كيف فقدوا لباس الدنيا، ولكن قلوبهم ملأىٰ بالإيمان والهدىٰ.
2) True provision and clothing is that of piety. Look at those noble Companions (may Allah be pleased with them) and consider how they lacked clothing, yet their hearts were filled with faith and guidance.
19/509 ــ وعن عِمْرانَ بنِ الحُصَينِ رضي الله عنهم عنِ النَّبيِّ صلى الله عليه وسلم أنه قال: «خَيْرُكُمْ قَرنِي، ثُمَّ الَّذِينَ يَلُونَهُم، ثُمَّ الَّذِينَ يَلُونَهُم ــ قال عِمرَانُ: فَمَا أَدْرِي قال النَّبيُّ صلى الله عليه وسلم مَرَّتَيْن أَو ثَلاثاً ــ ثُمَّ يَكُونُ بَعْدَهُمْ قَوْمٌ يَشْهَدُونَ ولا يُسْتَشْهَدُونَ، وَيَخُونُونَ وَلا يُؤْتَمَنُون، وَيَنْذِرُونَ وَلا يُوفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ». متفقٌ عليه.
509/19 - ‘Imrān ibn al-Husayn (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The best of you (people) are my generation, and the second best will be those who will follow them, and then those who will follow the second generation.” ‘Imrān added: I do not remember whether he mentioned two or three (generations) after his generation. Then, he said: “Then will come some people who will give their witness without being asked to give their witness; they will make vows but will not fulfill them; they will be dishonest and will not be trustworthy; and obesity will appear among them.” [Narrated by Al-Bukhāri and Muslim]
1) بيان خيرية القرون الثلاثة علىٰ من بعدهم، وهم الصحابة والتابعون وأتباع التابعين رضي الله عنهم.
1) It points out the superiority of the first three generations over those who came after them. Those are the Companions, the Tābi‘is (the generation that followed the Companions), and the generation that followed the Tābi‘is (may Allah be pleased with them all).
2) من علامات القرون المفضلة الأولىٰ: الاستمساك بخصال الإيمان الصادق، وترك الترفُّه في الدنيا، وعدم الإكثار من المـأكل والمشرب.
2) The best generations were marked by certain signs, such as holding onto the traits of sincere faith, abandonment of luxury, and moderateness with regard to food and drink.
8) ظهور البدانة والسمن في القرون المتأخرة، دليل النقص الحاصل فيهم؛ لابتعادهم عن صفات المؤمنين الصادقين وركونهم إلىٰ ملذات الدنيا.
3) The appearance of obesity in the succeeding generations is a sign of their shortcomings that resulted from their remoteness from the traits of true believers and their attachment to worldly pleasures.
20/510 ــ وعن أبي أُمامةَ رضي الله عنه قالَ: قالَ رسولُ الله صلى الله عليه وسلم: «يَا ابْنَ آدَمَ: إنَّكَ أنْ تَبْذُلَ الفَضْلَ خَيْرٌ لَكَ، وَأَن تُمْسِكَهُ شَرٌّ لَكَ، وَلا تُلامُ عَلىٰ كَفَافٍ، وَابْدَأْ بِمَنْ تَعُولُ». رواه الترمذي، وقال: حديث حسن صحيح.
510/20 - Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “O son of Adam, if you spend the surplus, it will be better for you; and if you retain it, it will be evil for you. Yet there is no blame upon you if you do so out of necessity. And start by spending on your dependents.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
الفضل: الزائد عن الحاجة.
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ولا تلام: لا يلحقك لوم ولاعتاب في الشرع.
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من تعول: من تلزمك نفقتهم من زوجة وولد ونحوهم.
Your dependents: those your are obliged to provide for, like your wife and children.
1) الحث علىٰ الإنفاق في سبيل الله، فهو الباقي المدّخر.
1) We are urged to spend in the way of Allah, for this is what will endure and remain in store for us.
2) خير الأمور أوسطها، وهو ما سَدَّ الحاجة دون مسألة ولا إسراف.
2) Moderation in all things is the best policy. This means fulfillment of needs without extravagance or asking people for financial aid.
8) أفضل الصدقة علىٰ الأهل والأقربين، لأن فيها صلة وصدقة.
3) The best charity is the one given to one’s family and kins, for it constitutes both charity and upholding of kinship ties.
21/511 ــ وعن عُبَيد الله بنِ مِحْصَنٍ الأنْصَارِيِّ الخَطميِّ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «مَنْ أَصْبَحَ مِنْكُمْ آمِناً في سربِهِ، مُعَافىًٰ في جَسَدِهِ، عِنْدَهُ قُوتُ يَومِهِ، فكَأنَّمَا حِيزَتْ لَهُ الدُّنْيَا بِحَذَافِيرِهَا». رواه الترمذي وقال: حديث حسنٌ.
511/21 - ‘Ubaydullāh ibn Mihsan al-Ansāri Al-Khatmi (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever among you wakes up in the morning secure in his dwelling (or safe with his family), healthy in his body, and has his food for the day, it is as if the whole world has been given to him.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
«سِرْبِهِ» بكسر السين المهملة، أي: نَفْسِهِ، وَقِيْلَ: قَوْمِهِ.
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بحذافيرها: بجميع جوانبها.
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1) الأمان في البلاد، وتحصيل العافية، والرزق، خير مايكون من نعيم الدنيا الفانية.
1) Security, good health, and sustenance are the best bliss a person can attain in this transient life.
2) حثُّ المؤمنين علىٰ جعل الدنيا ممراً لامقراً، وقد استخلفنا الله فيها لنعبُرها، لا لنعمُرها، ونخرب آخرتنا بها، وننسىٰ دار الوطن في الجنة.
2) The believers are urged to treat worldly life as a passing area, not a permanent residence. Allah Almighty put us in this life to pass through it, not to remain therein and ruin our lives in the Hereafter because it and forget our eternal abode in Paradise.
22/512 ــ وعن عبدِ الله بن عمرو بنِ العاصِ رضي الله عنهما أن رسولَ الله صلى الله عليه وسلم قال: «قَدْ أَفْلَحَ مَنْ أَسْلَمَ، وَكَانَ رِزْقُهُ كَفَافاً، وَقَنَّعَهُ اللهُ بِمَا آتاهُ». رواه مسلم.
512/22 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (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: “Successful is the one who enters Islam and is provided with bare subsistence and Allah makes him content with what He has given him.” [Narrated by Muslim]
23/513 ــ وعن أبي مُحَمَّدٍ فَضالَةَ بن عُبَيْدٍ الأَنصَارِيّ رضي الله عنه أنّهُ سَمعَ رسولَ الله صلى الله عليه وسلم يَقُولُ: «طُوبَىٰ لِمَنْ هُدِيَ إلىٰ الإسْلامِ، وَكَانَ عَيْشُهُ كَفَافاً، وَقَنعَ». رواه الترمذي وقال: حديث حسن صحيح.
513/23 - Abu Muhammad Fadālah ibn ‘Ubayd al-Ansāri (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Blessed is the one who is guided to Islam, lives on bare subsistence, and is content with it.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
طوبىٰ: أفلح. وقد ورد في الحديث أن: «طوبىٰ شجرة في الجنة مسيرة مائة عام». رواه أحمد.
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1) علامة التوفيق والفلاح: الرضا بما قسم الله للعبد من رزق.
1) The sign of a person’s success and guidance is that he is content with the share of provision that Allah Almighty has given him.
2) أعظم النِّعَم نعمة الإيمان والهداية، ونعمة العافية.
2) The greatest blessing is the blessing of faith, guidance, and good health.
8) الرزقُ الكفاف علامةٌ علىٰ فلاح العبد، وتوفيق الله تعالىٰ له، فيا مَنْ ابتلاه الله بالفقر: لاتحزن!.
3) Bare subsistence is a sign of a person’s success and the guidance Allah has granted him. So, O you who are afflicted with poverty, do not grieve!
24/514 ــ وعن ابن عباسٍ رضي الله عنهما قال: كانَ رسولُ الله صلى الله عليه وسلم يَبِيتُ اللَّيَاليَ المُتَتَابِعَةَ طَاوِياً، وَأَهْلُهُ لا يَجِدُونَ عَشَاءً، وَكَانَ أَكْثَرُ خُبْزِهِمْ خُبْزَ الشَّعِيرِ. رَواه الترمذي وقال: حديثٌ حسنٌ صحيح.
514/24 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to go to bed for consecutive nights on an empty stomach, and his household would find no supper, and their bread was mostly made of of barley.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
طاوياً: خالي البطن لم يأكل.
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1) بيان زهده صلى الله عليه وسلم، وصبره علىٰ شدة الحال.
1) It shows the Prophet’s asceticism and patience in dealing with difficult living.
2) فضيلة أمهات المؤمنين رضي الله عنهم في الصبر علىٰ شدة العيش، لأنهنَّ كُنَّ في نعيم الإيمان.
2) It highlights the merit of the Mothers of the Believers (the Prophet’s wives) and their patience over the roughness of life, for they were living in the bliss of faith.
25/515 ــ وعن فَضالَةَ بن عُبَيْدٍ رضي الله عنه أن رسول الله صلى الله عليه وسلم كانَ إذَا صَلَّىٰ بِالنَّاسِ، يَخِرّ رِجَالٌ مِنْ قَامَتِهِمْ في الصَّلاَةِ مِنَ الخَصَاصَةِ ــ وَهُمْ أَصحَابُ الصُّفَّةِ ــ حَتَّىٰ يَقُولَ الأَعْرَابُ: هؤُلاَءِ مَجَانِينُ، فَإذَا صلَّىٰ رسولُ الله صلى الله عليه وسلم انْصَرَفَ إلَيْهِمْ، فقال: «لَوْ تَعْلَمُونَ مَا لَكُمْ عِنْدَ الله تعالىٰ، لأَحْبَبْتُمْ أَنْ تَزْدَادُوا فَاقَةً وَحَاجَةً». رواه الترمذي، وقال: حديث صحيح.
515/25 - Fudālah ibn ‘Ubayd (may Allah be pleased with him) reported that when the Messenger of Allah (may Allah’s peace and blessings be upon him) led the people in prayer, some men would collapse while praying from extreme hunger — Those were the people of the Suffah — until the Bedouins would say: “These people are mad.” So when the Messenger of Allah (may Allah’s peace and blessings upon him) finished the prayer, he would turn to them and say: “If you knew what was in store for you with Allah Almighty, you would love to be increased in poverty and need.” [Al-Tirmidhi; he classified it as Sahīh (authentic)]
«الخَصَاصَةُ»: الْفَاقَةُ وَالجُوعُ الشَّدِيدُ.
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1) حرص رسول الله صلى الله عليه وسلم علىٰ تطييب قلوب أصحابه رضي الله عنهم، وهو المعلم القدوة عليه الصلاة والسلام.
1) The Prophet (may Allah’s peace and blessings be upon him) was keen to comfort his Companions (may Allah be pleased with them). He is our teacher and role model.
2) إنما يضعف العبد عن العمل؛ لجهله بعظم الأجر والثواب، ولو عَلِم حقيقة ما طَلَب ما ضعف عن العمل «ومن يعرف المطلوب يحقر ما بذل».
2) A person may slacken in performing good deeds due to his ignorance of the promised rewards. If he knew the truth, he would not be lazy.
26/516 ــ وعن أبي كَريمَةَ المِقْدَامِ بن مَعْدِ يَكَرِبَ رضي الله عنه قال: سَمِعْتُ رسولَ الله صلى الله عليه وسلم يَقُولُ: «مَا مَلأَ آدَمِيٌّ وِعَاءً شَرًّاً مِنْ بَطنٍ، بِحَسْبِ ابنِ آدَمَ أَكُلاتٌ يُقِمْنَ صُلْبَهُ، فَإنْ كًانَ لا مَحَالَةَ فَثُلُثٌ لِطَعَامِهِ، وَثلُثٌ لِشَرَابِهِ، وَثُلُثٌ لِنَفَسِهِ». رواه الترمذي وقال: حديث حسن.
516/26 - Al-Miqdām ibn Ma‘di Yakarib (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “The son of Adam does not fill any vessel worse than his stomach. It is enough for the son of Adam to eat a few mouthfuls to straighten his back, but if he must (fill his stomach), then one third for his food, one third for his drink, and one third for his breath.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
«أُكُلاتٌ» أَيْ: لُقَمٌ.
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1) وصية نبوية عظيمة في حفظ الصحة، بالاقتصاد في المأكل والمشرب ﴿ﭙ ﭚ ﭛ ﭜ﴾ وهذا ينجي العبد من مسببات الأمراض.
1) It gives a great Prophetic advice regarding the protection of health by adopting an approach of moderateness in eating and drinking. This precludes the causes of illness.
2) بيان الهدي النبوي في كيفية الأكل والشرب، وهذا من كمال هذه الشريعة المباركة؛ فقد علمت أتباعها كيف يأكلون؟!.
2) It points out the Prophet’s guidance in eating and drinking. This is part of the excellence of this blessed Shariah, which teaches its followers how to eat.
27/517 ــ وعن أَبي أُمَامَةَ إيَاسِ بن ثَعْلَبةَ الأنصَارِيِّ الحَارثيِّ رضي الله عنه قال: ذَكَرَ أَصْحَابُ رَسولِ الله صلى الله عليه وسلم يَوْماً عِنْدَهُ الدُّنْيَا، فقال رسولُ الله صلى الله عليه وسلم: «أَلا تَسْمَعُونَ؟ أَلا تَسْمَعُونَ؟ إنَّ الْبَذَاذَةَ مِنَ الإيمَانِ، إنَّ البَذَاذَةَ مِنَ الإيمَانِ» يَعْني: التَّقحُّلَ. رواه أبو داود.
517/27 - Abu Umāmah Iyās ibn Tha‘labah al-Ansāri al-Hārithi (may Allah be pleased with him) reported: The Prophet’s Companions mentioned the life of this world before him one day. Thereupon, he said: “Will you not listen? Will you not listen? Simplicity in appearance is part of faith, simplicity in appearance is part of faith.” [Narrated by Abu Dāwūd]
«الْبَذَاذَةُ»: بِالْبَاءِ المُوحَّدَةِ وَالذّالَيْنِ المُعْجَمَتَيْنِ، وَهِيَ رَثاثَةُ الهَيْئَةِ، وَتَرْكُ فَاخِرِ اللِّبَاسِ. وَأمَّا «التَّقحُّلُ» فَبِالْقَافِ وَالحَاءِ، قال أَهْلُ اللُّغَةِ: المُتَقَحِّلُ: هُوَ الرَّجُلُ الْيَابِسُ الجِلدِ مِنْ خُشُونَةِ الْعَيشِ، وَتركِ التَّرَفُّهِ.
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1) الحثّ علىٰ التواضع، والتقلل من الدنيا؛ لأن ذلك يبعث الهمة علىٰ العبادة والطاعة، وهذا هو شأن المؤمن الراغب في الآخرة.
1) We are urged to act modestly and ascetically, as this inspires resolve to perform acts of worship and obedience. This is the attitude of a believer desiring the Hereafter.
2) ليس المقصود من هذا الهدي النبوي ترك النظافة والتجمل، فالإسلام دعا إلىٰ الطهارة والتزيّن، ولكن من غير مبالغة، وخير الأمور أوسطها.
2) This Prophetic guidance does not mean abandonment of cleanliness and beautification. Indeed, Islam calls for purification and adornment, yet without immoderation, for moderation in all things is the best policy.
28/518 ــ وعن أبي عبد الله جابر بن عبد الله رضي الله عنهما قال: بَعَثَنَا رسولُ صلى الله عليه وسلم، وَأَمَّرَ عَلَيْنَا أَبَا عُبَيْدَةَ رضي الله عنه، نتَلَقَّىٰ عِيراً لِقُرَيْشٍ، وَزَوَّدَنَا جِرَاباً مِنْ تَمْرٍ لَمْ يَجِدْ لَنَا غَيرَهُ، فَكَانَ أَبـُو عُـبَيْدَةَ يُعْطِينَا تَمْرَةً تَمْرَةً، فَقِيلَ: كَيْفَ كُنْتُمْ تَصْنَعُونَ بِها؟ قال: نَمَصها كَمَا يَمَصُّ الصَّبِيُ، ثُمَّ نَشْرَبُ عَلَيْهَا المَاءَ، فَتكْفِينَا يَوْمَنَا إلىٰ اللَّيْلِ، وَكُنَّا نَضْرِبُ بِعِصِيِّنَا الخَبَطَ، ثُمَّ نَبُلُّ بِالمَاءِ فَنَأْكُلُهُ. قال: وَانْطَلَقْنَا عَلىٰ سَاحِلِ الْبَحْرِ، فَرُفعَ لَنَا عَلَىٰ سَاحِلِ الْبَحْرِ كَهَيْئَةِ الْكَثِيبِ الضَّخْمِ، فَأَتَيْنَاهُ فَإذَا هِيَ دَابَّةٌ تُدْعَىٰ الْعَنبَرَ، فقال أَبـُو عُـبَيْدَةَ: مَيْتَةٌ، ثُمَّ قَال: لا، بَلْ نحْنُ رُسُلُ رَسُولِ الله صلى الله عليه وسلم، وفي سبيلِ الله، وَقَدِ اضْطُرِرْتُمْ، فَكُلُوا، فَأَقَمْنَا عَلَيْهِ شَهْراً، وَنَحْنُ ثَلاثُمائةٍ، حَتَّىٰ سَمِنَّا، وَلَقَدْ رَأيْتُنَا نَغْتَرِفُ مِنْ وَقْب عَيْنِهِ بِالْقِلاَلِ الدُّهْنَ، وَنَقطَعُ مِنهُ الْفِدَرَ كالثَّوْرِ أَوْ كَقَدْرِ الثَّوْرِ، وَلَقَدْ أَخَذَ مِنَّا أَبُو عُبَيْدَةَ ثَلاَثَةَ عَشَرَ رَجُلاً، فَأَقْعَدَهُمْ في وَقْبِ عَيْنِه،ِ وَأَخَذَ ضِلعاً مِنْ أَضْلاعِهِ، فَأَقَامَهَا، ثُمَّ رَحَلَ أَعْظَمَ بَعِيرٍ مَعَنَا، فَمَرَّ مِنْ تَحْتِهَا، وتَزَوَّدْنَا مِنْ لَحْمِهِ وَشَائِقَ. فَلَمَا قَدِمْنَا المَدِينَةَ أَتَيْنَا رسولَ الله صلى الله عليه وسلم فَذَكَرْنَا ذلِكَ له، فقال: «هُوَ رِزْقٌ أَخْرَجَهُ اللهُ لَكُمْ، فَهَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيء فَتُطْعِمُونَا؟ فَأَرْسَلْنَا إلىٰ رسولِ الله صلى الله عليه وسلم مِنْهُ، فَأَكَلَهُ». رواه مسلم.
518/28 - Abu ‘Abdullāh Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) dispatched us to intercept a caravan belonging to Quraysh, and he appointed Abu ‘Ubaydah as our commander. He gave us a bag of dates as provision, other than which he did not find anything for us. Abu ‘Ubaydah used to give us one date at a time.” He was asked: “What did you use to do with it?” He said: “We used to suck it just as a baby suckles, then we would drink some water after it, which would suffice us for the day until the night. We also used to beat off tree leaves with our sticks, then soak them in water and eat them.” He continued: “We then headed towards the sea coast, where something like a huge mound appeared to us. When we came to it, we found that it was an animal called 'al-‘Anbar' (sperm whale).” Abu ‘Ubaydah said: “It is a dead animal!” Then he said: “No, rather we are the messengers of the Messenger of Allah and we have gone out in the cause of Allah. Now you are forced by necessity, so you can eat.” We kept on eating from it for a month until we fattened up, and we were three hundred men. And indeed, I saw how we scooped out fat from the cavity of its eye in pitchers, then we would cut pieces from it like a bull or the size of a bull. Abu ‘Ubaydah took thirteen men from us and seated them in the cavity of its eye. He took one of its ribs and fixed it up, then saddled the largest camel of ours and it passed under it (the rib). We dried large pieces of its meat as provision for our journey back home. When we arrived at Madīnah, we came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and mentioned all of that to him. Thereupon, he said: ‘It is sustenance that Allah brought out for you. Do you have anything from its meat with you, so that you would feed us?’ We sent some of its meat to the Messenger of Allah (may Allah’s peace and blessings be upon him), which he ate.” [Narrated by Muslim]
«الجِرَابُ»: وِعَاء مِنْ جِلْدٍ مَعْرُوف، وَهُوَ بكَسر الجِيمِ وفتحِها، والكسرُ أَفْصحُ.
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قوله: «نَمَصُّها» بفتحِ الميم. «والخَبَطُ»: وَرَقُ شَجَرٍ مَعْرُوفٍ تَأْكُلُهُ الإبلُ. «وَالكَثِيبُ»: التَّلُّ مِنَ الرمْلِ. و«الوَقْبُ»: بفتحِ الواوِ وإسكان القافِ بعدها باءٌ موحدةٌ، وَهُوَ نُقْرَةُ العَيْنِ. و«القِلالُ»: الجِرَارُ. وَ«الفِدَرُ»: بكسرِ الفاءِ وفتحِ الدالِ: القِطَعُ. «رَحْلَ البَعِيرَ» بتخفيفِ الحاءِ: أَيْ جَعَلَ عَلَيْهِ الرَّحْلَ. «الوَشَائِقُ» بالشينِ المعجمةِ وَالقَاف: اللَّحْمُ الَّذي اقْتُطعَ لِيُقدَّدَ مِنْه، والله أعلم.
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عيراً: القافلة من الجمال التي تحمل الطعام.
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العنبر: حوت عظيم.
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1) بيان زهد الصحابة رضي الله عنهم في الدنيا، وصبرهم علىٰ الجوع وخشونة العيش من أجل إبلاغ رسالة رسول الله صلى الله عليه وسلم.
1) It shows the asceticism of the Companions and how they patiently endured hunger and poverty for the sake of conveying the Prophet’s message.
2) إكرام الله سبحانه، ورعايته صحابة رسول الله صلى الله عليه وسلم؛ إذ ساق لهم رزقاً حسناً لمَّا علم صدقَ صبرهم في طاعة الله. وهذا هو موقف المؤمن، يصبر حتىٰ يأتي الله بفرجٍ من عنـده {وَبَشِّرِ ٱلصَّٰبِرِينَ}.
2) It points out how Allah Almighty honored and cared for the Prophet’s Companions, as He brought sustenance to them when they displayed sincere faith and patience in obeying their Lord. This is the attitude of true believers: They exhibit patience until relief comes from Allah Almighty. {And give glad tidings to the patient.}
29/519 ــ وعن أَسْمَاءَ بِنْتِ يَزيدَ رضي الله عنها قالت: «كان كُمُّ قَمِيصِ رسولِ الله صلى الله عليه وسلم إلىٰ الرُّصْغِ». رواه أبو داود، والترمذي، وقال: حديث حسن[2].
519/29 - Asmā’ bint Yazīd (may Allah be pleased with her) reported: “The sleeves of the shirt of the Messenger of Allah (may Allah’s peace and blessings be upon him) reached down to his wrists.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)] [2]
«الرُّصْغُ» بالصادِ وَالرَّسْغُ بالسينِ أيضاً: هوَ المَفْصِلُ بَيْنَ الكَفِّ والسَّاعِدِ.
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1) الحضّ علىٰ عدم تطويل الثياب؛ لأن هذا يؤدي إلىٰ الخيلاء.
1) We are urged not to wear long clothes, for this leads to boastfulness.
2) من علامة الزاهدين عدم إطالة الثياب والتفاخر بها.
2) One of the signs of ascetic people is that they do not wear long clothes and brag about them.
30/520 ــ وعن جابر رضي الله عنه قال: إنَّا كُنَّا يَوْمَ الخَنْدَقِ نَحْفرُ، فَعَرَضَتْ كُدْيَةٌ شَدِيدَةٌ، فَجَاؤُوا إلىٰ النَّبيِّ صلى الله عليه وسلم، فقالوا: هذِهِ كُدْيَةٌ عَرَضَتْ في الخَنْدَقِ، فقال: «أَنَا نَازِلٌ»، ثُمَّ قَامَ، وَبَطْنُهُ مَعْصُوبٌ بِحَجَرٍ، وَلَبِثْنَا ثَلاَثَةَ أَيَّامٍ لا نَذُوقُ ذَوَاقاً، فَأَخَذَ النَّبِيُّ صلى الله عليه وسلم المِعْوَلَ، فَضَرَبَ، فَعَادَ كَثِيباً أَهْيَلَ، أَوْ أَهْيَمَ، فقلتُ: يا رسولَ الله، ائْذنَ لي إلىٰ البَيْتِ، فقلتُ لامْرَأَتِي: رأيتُ بالنَّبيِّ صلى الله عليه وسلم شَيْئاً ما في ذلِكَ صَبْرٌ، فَعِنْدَكِ شَيْءٌ؟ فقالت: عِنْدِي شَعِيرٌ وَعَنَاقٌ، فَذَبَحْتُ العَنَاق، وطَحَنَتْ الشَّعِيرَ حَتَّىٰ جَعَلْنَا اللَّحمَ في البُرْمَةِ، ثُم جئْتُ النَّبيَّ صلى الله عليه وسلم، وَالعَجِينُ قَدِ انْكَسَرَ، والبُرمَةُ بَيْنَ الأثافِيِّ قَد كَادَتْ تَنْضِجُ، فقلتُ: طُعَيِّمٌ لي، فَقُمْ أَنْتَ يا رسولَ الله وَرَجُلٌ أَوْ رَجُلانِ، قال: «كَمْ هُوَ؟» فَذَكَرْتُ له، فقال: «كَثِيرٌ طَيِّبٌ، قُل لَهَا لا تَنْزِعِ البُرْمَةَ، ولا الخُبْزَ مِنَ التَّنُّورِ حَتَىٰ آتِي»، فقال: «قُومُوا»، فقام المُهَاجِرُونَ وَالأَنْصَارُ، فَدَخَلْتُ عَليها فقلت: وَيْحَكِ، جَاءَ النَّبيُّ صلى الله عليه وسلم وَالمُهَاجِرُونَ وَالأَنْصَارُ وَمَن مَعَهُم! قالت: هل سَأَلَكَ؟ قلتُ: نعم. قال: «ادْخُلُوا وَلا تَضاغَطُوا» فَجَعَلَ يَكْسِرُ الخُبْزَ، وَيَجْعَلُ عَلَيْهِ اللَّحْمَ، وَيُخَمِّرُ البُرْمَةَ والتَّنُّورَ إذا أخَذَ مِنهُ، وَيُقَرِّبُ إلىٰ أَصْحَابِهِ ثُمَّ يَنْزِعُ، فَلَمْ يَزَلْ يَكْسِرُ وَيَغْرِفُ حَتَّىٰ شَبِعُوا، وَبقِيَ مِنْهُ، فقال: «كُلِي هذَا وَأَهدِي، فَإنَّ النَّاسَ أَصَابَتْهُمْ مَجَاعَةٌ». متفقٌ عليه.
520/30 - Jābir (may Allah be pleased with him) reported: “We were digging (the trench) on the day of the Battle of the Trench and we came across a big solid rock. We went to the Prophet (may Allah’s peace and blessings be upon him) and said: ‘Here is a rock appearing across the trench.’ He said: ‘I am coming down.’ Then he got up, and a stone was tied to his belly for we had not eaten anything for three days. So the Prophet (may Allah’s peace and blessings be upon him) took the axe and struck the big solid rock and it turned into sand. I said: ‘O Messenger of Allah, give me permission to go home.’ I said to my wife: ‘I saw the Prophet in a state that I cannot afford to see. Have you got something (for him to eat)?’ She replied: ‘I have barley and a goat.’ So, I slaughtered the goat and she ground the barley; then we put the meat in the earthenware cooking pot. Then, I came to the Prophet (may Allah’s peace and blessings be upon him) when the dough had become soft and fermented and (the meat in) the pot over the stone trivet had nearly been well-cooked, and said: ‘I have got a little food prepared, so get up, O Messenger of Allah, you and one or two men along with you (for the food).’ The Prophet asked: ‘How much is that food?’ I told him about it. He said: ‘It is abundant and good. Tell your wife not to remove the earthenware pot from the fire and not to take out any bread from the oven till I get there.’ Then he said (to all his Companions): ‘Get up.’ So the Muhājirūn and the Ansār got up. When I came to my wife, I said: ‘Alas! The Prophet came along with the Muhājirūn and the Ansār and those who were present with them.’ She said: ‘Did he ask you (how much food you had)?’ I replied: ‘Yes.’ Then, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Enter and do not throng.’ He started cutting the bread (into pieces) and put the cooked meat over it. He covered the earthenware pot and the oven whenever he took something out of them. He would give the food to his Companions then take the meat out of the pot. He went on cutting the bread and scooping the meat (for his Companions) until they all ate their fill, and even then, some food remained. Then, the Prophet (may Allah’s peace and blessings be upon him) said (to my wife): ‘Eat and gift others as the people are struck with famine.’” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ: قال جابر: لمَّا حُفِر الخَنْدَقُ رَأيتُ بِالنَّبِيِّ صلى الله عليه وسلم خَمَصاً، فَانكَفَأْتُ إلىٰ امْرَأَتي، فقلتُ: هل عِنْدَكِ شَيْءٌ؟ فإنِّي رأَيْتُ بِرسولِ الله صلى الله عليه وسلم خَمَصاً شَدِيداً، فَأَخْرَجَتْ إليَّ جِراباً فِيهِ صَاعٌ مِنْ شَعِيرٍ، وَلَنَا بُهَيْمَةٌ داجِنٌ فَذَبَحْتُهَا، وَطَحنَت الشَّعِير، فَفَرَغَتْ إلىٰ فَرَاغِي، وَقَطَّعْتُهَا في بُرْمَتِهَا، ثُمَّ وَلَّيْتُ إلىٰ رسولِ الله صلى الله عليه وسلم، فَقَالَتْ: لا تَفْضَحْني بِرسولِ الله صلى الله عليه وسلم وَمَنْ مَعَهُ، فَجِئْتُهُ، فَسَارَرْتُهُ، فَقُلْتُ: يا رسول الله، ذَبَحْنا بُهَيْمَةً لَنَا، وَطَحَنَتْ صَاعاً مِنْ شَعِيرٍ، فَتَعالَ أَنْتَ وَنَفَرٌ مَعَكَ، فَصَاحَ رسولُ الله صلى الله عليه وسلم فقال: «يَا أَهْلَ الخَنْدَق: إنَّ جابراً قَدْ صَنَعَ سُؤْراً، فَحَيَّهَلاً بِكُم»، فقال النَّبيُّ صلى الله عليه وسلم: «لا تُنْزِلُنَّ بُرْمَتكُمْ، وَلا تَخبِزُنَّ عَجِينكُمْ حَتَّىٰ أَجِيءَ» فَجئْتُ، وَجَاءَ النَّبِيُّ صلى الله عليه وسلم يَقْدُمُ النَّاسَ، حَتَّىٰ جِئْتُ امْرَأَتِي، فقالَتْ: بِكَ وَبِكَ! فقلتُ: قَد فَعَلْتُ الَّذي قُلْت. فَأَخْرَجَتْ عَجِيناً، فَبَصقَ فِيه وَبَارَكَ، ثُمَّ عَمَدَ إلىٰ بُرْمَتِنا فَبَسَقَ فِيها وَبَارَكَ، ثُمَّ قال: «ادْعِي خَابِزَةً فَلْتَخْبِزْ مَعَكِ، وَاقْدَحِي مِنْ بُرْمَتِكُم وَلا تُنْزِلُوها» وَهُمْ أَلْفٌ، فَأُقْسِمُ بِالله لأَكَلُوا حَتَّىٰ تَرَكُوهُ وَانْحَرَفُوا، وإنَّ بُرْمَتَنَا لَتَغِطُّ كَمَا هِيَ، وَإنَّ عَجِينَنَا لَيُخْبَز كَمَا هُوَ.
In another version, Jābir reported: “When the Trench was dug, I saw the Prophet (may Allah’s peace and blessings be upon him) in the state of severe hunger. So I returned to my wife and said: ‘Have you got anything (to eat), for I have seen the Messenger of Allah in a state of severe hunger.’ She brought out for me a bag containing one measure of barley, and we had a small domestic goat. So I slaughtered the goat and my wife ground the barley, and she finished at the time I finished slaughtering the goat. Then I cut the meat into pieces and put it in an earthenware (cooking) pot and returned to the Messenger of Allah. My wife said: ‘Do not disgrace me in front of the Messenger of Allah and those who are with him (i.e. by bringing too many people for the food she had).’ So I went to him and said to him secretly: ‘O Messenger of Allah, I have slaughtered a small goat of ours, and we have ground a measure of barley that we had. So please come, you and a few others along with you.’ The Prophet raised his voice and said: ‘O people of the Trench, Jābir has prepared a meal; so let us go.’ The Messenger said to me: ‘Don’t put down your pot (from the fire) or bake your dough till I come.’ So I came (to my house) and the Messenger came proceeding before the people. When I came to my wife, she said: ‘May Allah do such-and-such to you.’ I said: ‘I did what you said (i.e I told the Prophet how much food we had).’ Then she brought out to him the dough, and he (the Prophet) spat in it and invoked for Allah’s blessings in it. Then he proceeded towards our meat-pot and spat in it and invoked for Allah’s blessings in it. Then he said (to my wife): ‘Call a lady-baker to bake with you, and keep on taking out scoops from your meat-pot without taking it down from the fire.’ They were one thousand (who took their meal), and by Allah they all ate, and when they left the food and went away, our pot was still bubbling (full of meat) as if it had not decreased, and our dough was still being baked as if nothing had been taken from it.”
قَوْلُهُ: «عَرَضت كُدْيَةٌ»: بضم الكاف وإسكان الدال وبالياءِ المثناة تحت؛ وَهِيَ قِطْعَةٌ غَلِيظَةٌ صُلبَةٌ مِنَ الأَرْضِ لا يَعْمَلُ فيهَا الْفَأْسُ. وَ«الكثِيبُ»: أَصْلُهُ تَلُّ الرَّمْلِ، وَالمُرَادُ هُنَا: صَارَتْ تُرَاباً نَاعِماً، وَهُوَ مَعْنَىٰ «أَهْيَلَ». و«الأثَافي»: الأحْجَارُ الَّتِي يَكُونُ عَلَيْهَا القِدْرُ. و«تَضَاغَطُوا»: تَزَاحمُوا. و«المَجَاعَةُ»: الجُوعُ، وهو بفتحِ الميم. و«الخَمَصُ» بفتحِ الخاءِ المعجمة والميم: الجُوعُ. و«انْكَفَأْتُ»: انْقَلَبْتُ وَرَجَعْتُ. و«الْبُهَيْمَة» بضم الباء: تَصغير بَهْمَة، وَهِيَ الْعَنَاقُ ، بفتحِ العين. و«الدَّاجِنُ»:هيَ التي أَلِفَتِ الْبَيْتَ. وَ«السُّؤْرُ»:الطَّعَام الَّذي يُدْعَىٰ النَّاسُ إلَيْه، وَهُوَ بالْفَارِسِيَّة، و«حَيَّهَلا» أَي: تَعَالَوا. وَقَوْلها: «بِكَ وبِكَ» أَي: خَاصَمَتْهُ وَسَبَّتْهُ، لأنَّهَا اعْتَقَدَتْ أنَّ الَّذي عندَهَا لا يَكْفيهم، فَاسْتَحْيَتْ، وَخَفِي عَلَيْهَا مَا أَكْرَمَ الله سُبْحَانَهُ وتعالىٰ بِهِ نَبِيَّهُ صلى الله عليه وسلم مِنْ هذِهِ المُعْجِزَةِ الظَّاهِرَةِ والآيَةِ الْبَاهِرَةِ. «بَسَقَ» أي: بَصَقَ، وَيُقَالُ أَيضاً: بَزَقَ ثَلاَثُ لُغَاتٍ. و«عَمَد» بفتحِ الميم: أي: قَصَدَ. و«اقْدَحي» أي: اغرِفي، و«المِقْدَحَةُ»: المِغْرَفَةُ. و«تَغِطُّ» أَي: لِغَلَيَانِهَا صَوْتٌ، والله أعلم.
-- -- -- -- -- -- -- -- -- -- -- Her statement: “May Allah do such-and-such to you” indicates that she was mad at him, for she believed that the food she had would not suffice them, which would make her embarrassed. It was unknown to her, however, that Allah Almighty would bestow such an honor on His Prophet (may Allah’s peace and blessings be upon him) through this wonderful miracle. -- -- -- --
معصوب: مربوط بعصابة، وهي الرباط.
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لا تذوق ذواقاً: طعاماً.
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العناق: الأنثىٰ من المعز.
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العجين قد انكسر: لَاْنَ ورطب وتمكن منه الخمير.
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ويحك: كلمة ترحم وإشفاق.
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يخمر البرمة والتنور: يغطي القِدر الكبير ومكان إعداد الخبز.
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1) حبّ الصحابة رضي الله عنهم رسولَ الله صلى الله عليه وسلم، وإيثارهم إياه ولو بالقليل.
1) It shows how the Companions (may Allah be pleased with them) loved the Prophet (may Allah’s peace and blessings be upon him) and would prefer him over themselves, even in small things.
2) المعجزة العظيمة بتكثير الطعام لرسول الله صلى الله عليه وسلم، وهي كرامةٌ من الله، لنبيه صلى الله عليه وسلم، وللمؤمنين، لما علم صبرَهم، وصدق إيمانهم.
2) It informs of that great miracle of increasing the food that Allah the Exalted granted His Prophet (may Allah’s peace and blessings be upon him) and the believers, as a reward for their patience and sincere faith.
8) أهل الإيمان يكمل بعضهم بعضاً، وهم يد علىٰ من سواهم، فانظر إلىٰ دعوتهم واجتماعهم جميعاً علىٰ طعام واحد كيف تشدُّ صفوفهم؟!
3) The believers have mutual solidarity amongst themselves and they unite against their enemies. Look at how they were all invited and gathered around one food, and imagine how they would act like one firm structure!
31/521 ــ وعن أنس رضي الله عنه قال: قال أبو طَلحَةَ لأُمِّ سُلَيْمٍ: قَد سَمعت صَوتَ رسولِ الله صلى الله عليه وسلم ضَعِيفاً أَعرِفُ فِيه الجُوعَ، فهل عِندَكِ مِن شَيْءِ؟ فقالت: نَعَمْ، فَأَخْرَجَتْ أَقْرَاصاً مِن شَعِيرٍ، ثُمَّ أَخَذَتْ خِمَاراً لَها، فَلَفَّتِ الخُبزَ بِبَعضِه، ثُمَّ دَسَّتْهُ تَحْتَ ثَوبي وَرَدَّتْني بِبَعضِهِ، ثُمَّ أَرْسَلَتني إلىٰ رسولِ الله صلى الله عليه وسلم، فَذَهَبْتُ بِهِ، فَوَجَدْتُ رسُولَ الله صلى الله عليه وسلم جَالِساً في المَسْجِد، وَمَعَهُ النَّاسُ، فَقُمْتُ عَلَيْهِمْ، فقال لي رسولُ الله صلى الله عليه وسلم: «أَرْسَلَكَ أَبُو طَلْحَةَ؟» فقلت: نَعَمْ، فقال: «ألِطَعَام؟» فقلت: نَعَم، فقال رسولُ الله صلى الله عليه وسلم: «قُومُوا»، فَانْطَلَقُوا وَانْطَلَقْتُ بَيْنَ أَيدِيهِم، حَتَّىٰ جِئتُ أَبَا طَلْحَةَ فَأَخبَرْتهُ، فقال أبُو طَلْحَةَ: يَا أُمَّ سُلَيمٍ، قَد جَاءَ رسولُ الله صلى الله عليه وسلم بالنَّاسِ وَلَيْسَ عِنْدَنا ما نُطْعِمُهُم؟ فقالتْ: الله وَرَسُولُهُ أَعْلَمُ. فَانطَلَقَ أبُو طَلْحَةَ حَتَىٰ لَقِيَ رسولَ الله صلى الله عليه وسلم، فَأَقْبَلَ رسولُ الله صلى الله عليه وسلم مَعَه حَتَّىٰ دَخَلا، فقال رسولُ الله صلى الله عليه وسلم: «هَلُمِّي مَا عِنْدَكِ يَا أُمَّ سُلَيْمٍ؟» فَأَتَتْ بِذلِكَ الخُبْزِ، فَأَمَرَ بِهِ رسولُ الله صلى الله عليه وسلم فَفُتَّ، وَعَصَرَتْ عَلَيْهِ أُمُّ سُلَيْمٍ عُكَّةً فأدَمَتْهُ، ثُم قَال فِيهِ رسولُ الله صلى الله عليه وسلم ما شَاءَ الله أَنْ يَقُولَ، ثمَّ قال: «ائذَنْ لِعَشَرَةٍ» فَأَذِنَ لَهُمْ، فَأَكَلُوا حَتَّىٰ شَبِعُوا، ثُمَّ خَرَجُوا، ثم قالَ: «ائذَنِ لِعَشَرَة» فَأَذِنَ لَهم، فَأَكَلُوا حَتَّىٰ شَبِعُوا، ثم خَرَجوا، ثمَّ قال: «ائْذَنْ لِعَشَرَةٍ» فَأَذِنَ لهُم، حتَّىٰ أَكَلَ القَوْمُ كُلُّهُم وَشَبِعُوا، وَالْقَوْمُ سَبْعُونَ رَجُلاً أَوْ ثَمَانُونَ. متفقٌ عليه.
521/31 - Anas (may Allah be pleased with him) reported that Abu Talhah said to Um Sulaym: “I felt some feebleness in the Prophet’s voice and perceived that it was due to hunger; so do you have any food?” She said: “Yes,” and brought out barley loaves. She then took out a head-covering of hers, in a part of which she wrapped those loaves and then put them underneath my mantle and covered me with a part of it. She then sent me to the Messenger (may Allah’s peace and blessings be upon him). I set forth and found the Messenger sitting in the mosque in the company of some people. I stood near them, whereupon the Messenger said: “Has Abu Talhah sent you?” I said: “Yes.” He said: “Is it for a meal?” I said: “Yes.” Thereupon, the Messenger told those who were with him to get up. They went forth and I went ahead of them until I came to Abu Talhah and informed him. Abu Talhah said: “Um Sulaym, here comes the Messenger along with people and we do not have (enough) food to feed them.” She said: “Allah and His Messenger know best.” Abu Talhah went out and proceeded until he met the Messenger, and the Messenger came along with him until they both came in. Then, the Messenger said: “Um Sulaym, bring forth what you have.” She brought that bread. The Messenger (may Allah’s peace and blessings be upon him) commanded that the bread be broken into small pieces then Um Sulaym squeezed the contents of a small bag (used mostly to store ghee and honey) on it. The Messenger recited over it what Allah wished him to say and then said: “Permit ten to come in.” So he (Abu Talhah) gave permission to them and they came in and ate until they had their fill then went out. He again said: “Permit ten (more),” so he gave permission to them and they ate until they had their fill then went out. He again said: “Permit ten (more),” until all the people had eaten to their fill, and they were seventy or eighty men. [Narrated by Al-Bukhāri and Muslim]
وفي رواية: فما زال يَدخُلُ عَشَرَةٌ وَيَخْرُجُ عَشَرَةٌ، حتَّىٰ لم يَبْقَ مِنهم أَحَدٌ إلا دَخَلَ، فَأَكَلَ حتىٰ شَبعَ، ثمَّ هَيأَهَا فإذَا هِي مِثلُها حِين أَكَلُوا مِنها.
In another version: “Groups of ten kept entering and going out until all of them entered and ate their fill. He then collected the remaining food and it was the same as it had been before they ate from it.”
وفي رواية: فَأَكَلُوا عَشَرَةً عَشَرَةً، حتَّىٰ فَعَلَ ذلِكَ بِثَمانِينَ رَجُلاً، ثم أكَلَ النَّبيُّ صلى الله عليه وسلم بعدَ ذلِكَ وَأَهْلُ البَيت، وتَرَكُوا سُؤراً.
In another version: “They, in groups of ten, ate, until eighty men did so. Then, the Prophet (may Allah’s peace and blessings be upon him) and his household ate and left a remainder.”
في روايةٍ: ثم أَفضَلُوا مَا بَلَغُوا جيرَانهُم.
In another version: “Then they sent what was left to their neighbors.”
وفي روايةٍ عن أنسٍ قال: جِئْتُ رسولَ الله صلى الله عليه وسلم يَوْماً، فَوَجَدْتُهُ جَالِساً معَ أَصحابِهِ، وقَد عَصبَ بَطْنَهُ بِعِصَابَةٍ، فقلتُ لِبَعْضِ أَصحَابِهِ: لِمَ عَصبَ رسولُ الله صلى الله عليه وسلم بَطْنَهُ؟ فقالوا: مِنَ الجُوعِ، فَذَهَبْت إلىٰ أبي طَلْحَةَ، وَهُوَ زَوْجِ أُمِّ سُلَيمٍ بنت مِلحَانَ، فقلت،: يَا أَبَتَاه، قد رَأَيْتُ رسولَ الله صلى الله عليه وسلم عَصَبَ بَطْنَهُ بِعِصَابَةٍ، فَسَأَلْتُ بعضَ أَصحَابِهِ، فَقالوا: مِنَ الجُوعِ. فَدَخَلَ أَبُو طَلْحَةَ علىٰ أُمِّي، فقال: هَلْ مِن شَيْءٍ؟ قالت: نعم، عِنْدِي كِسَرٌ مِن خُبزٍ وَتَمَراتٌ، فإنْ جَاءنَا رسولُ الله صلى الله عليه وسلم وَحدَهُ أَشبَعنَاه، وَإن جَاءَ آخَرُ معه قَلَّ عَنهمْ، وَذَكَرَ تَمَامَ الحديث.
In another version: Anas (may Allah be pleased with him) reported: I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) one day and found him sitting with his Companions, and he had a band tied on his belly. I asked some of his Companions why the Messenger tied his belly and they said: “Because of hunger.” I went to Abu Talhah, the husband of (my mother) Um Sulaym bint Milhān, and said to him: “O father, I saw the Messenger having tied a band on his belly. I asked some of his Companions and they said that it was because of hunger.” Abu Talhah went to my mother and said: “Is there any food here?” She said: “Yes, I have some pieces of bread and some dates. If the Messenger of Allah comes to us alone, we can feed him to his fill, but if someone comes along with him, this would be insufficient for them.” The rest of the Hadīth is the same.
خمار: غطاء الوجه للمرأة.
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عُكَّة: وعاء من جلد مختص بالسمن والعسل.
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فآدمته: جعلته إداماً.
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سؤراً: بقية الطعام.
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1) فضيلة أم سليم ورجحان عقلها، رضي الله عنها؛ فقد عرفت أن رسول الله دعا الجمع الكثير عمداً، ليظهر الكرامة في تكثير الطعام، فقالت: الله ورسوله أعلم. فيظهر فضلها من التسليم لأمر الله تعالىٰ وأمر رسوله صلى الله عليه وسلم.
1) It shows the merit and wisdom of Um Sulaym (may Allah be pleased with her). She knew that the Prophet (may Allah’s peace and blessings be upon him) invited many people deliberately for the purpose of revealing the miracle of increasing the food. So, she said: Allah and His Messenger know best. This attitude highlights her virtue which manifested in her submission to the command of Allah and the command of His Messenger.
2) اعتناء الصحابة رضي الله عنهم بأحوال رسول الله صلى الله عليه وسلم.
2) It shows how the Companions (may Allah be pleased with them) cared about the condition of the Prophet (may Allah’s peace and blessings be upon him).
8) بيان حال الزهد والفقر الذي عاشه مجتمع الصحابة رضي الله عنهم جميعاً.
3) It reveals the state of asceticism and poverty that the community of the Companions (may Allah be pleased with them) lived in.
قولنا: «الله ورسوله أعلم» جائز في الأمور الدينية الشرعية، أما الأمور الدنيوية، فيقال فيها: «الله أعلم»؛ لأن رسول الله صلى الله عليه وسلم ـ مع أنه أفضل الخلق وأكرمهم عند الله تعالىٰ ـ لا يعلم الغيب. {وَلَو كُنتُ أَعلَمُ ٱلغَيبَ لَٱستَكثَرتُ مِنَ ٱلخَيرِ وَمَا مَسَّنِيَ ٱلسُّوٓءُ} فالشريعةالكاملة جاءت هاديةً لأقوال العباد وأفعالهم وأحوالهم. فعلىٰ كل مؤمن ــ محب لله تعالى ولرسوله ــ أن يعتني بضبط أقواله على منهج الشرع المنزل. ولا يغتر بما تساهل به كثير من الخلق واعتادوا عليه من الشرع المبدل.
Saying: “Allah and His Messenger know best” is permissible with regards to religious Shariah matters. As for worldly affairs, we should only say: “Allah knows best.” This is because the Prophet (may Allah’s peace and blessings be upon him), albeit the best and most honored man in the sight of Allah Almighty, did not know the unseen. {And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me} [Al-A‘rāf: 188]. The perfect Shariah came to guide people’s words, actions, and conditions. Every believer, who loves Allah and His Messenger, should be careful to base his words on this divine Shariah and not get deceived by the fact that many people may take it lightly and turn to alternative laws.