قال الله تعالىٰ: {وَمَا مِن دَآبَّة فِي ٱلأَرضِ إِلَّا عَلَى ٱللَّهِ رِزقُهَا} [هود: 6] ، وقال تعالىٰ: {لِلفُقَرَآءِ ٱلَّذِينَ أُحصِرُواْ فِي سَبِيلِ ٱللَّهِ لَا يَستَطِيعُونَ ضَربا فِي ٱلأَرضِ يَحسَبُهُمُ ٱلجَاهِلُ أَغنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعرِفُهُم بِسِيمَٰهُم لَا يَسَٔلُونَ ٱلنَّاسَ إِلحَافاۗ} [البقرة: 273] ، وقال تعالىٰ: {وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَم يُسرِفُواْ وَلَم يَقتُرُواْ وَكَانَ بَينَ ذَٰلِكَ قَوَاما} [الفرقان: 67] ، وقال تعالىٰ: { وَمَا خَلَقتُ ٱلجِنَّ وَٱلإِنسَ إِلَّا لِيَعبُدُونِ * مَآ أُرِيدُ مِنهُم مِّن رِّزق وَمَآ أُرِيدُ أَن يُطعِمُونِ} [الذاريات: 56_ 57].
Allah Almighty says: {And there is no creature on earth but that upon Allah is its provision} [Hūd: 6] He also says: {[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] may think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently.} [Al-Baqarah: 273] And He says: {And they are those who, when they spend, they do not do so excessively or sparingly but are moderate between them.} [Al-Furqān: 67] And He says: {And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me.} [Adh-Dhāriyāt: 56-57]
القناعة: هي الرضىٰ بما قسم الله، ومنها يتولَّد العفاف: وهو عدم تطلُّعِ النفس لما في أيدي الناس، وعدم شكوىٰ الحال لغير الكبير المتعال.
Contentment is to be satisfied with what Allah Almighty gives us, which in turn inspires modesty and restraint in us. Thus, we do not covet what others have or complain about our circumstances except to our Lord, the Exalted.
1) التوكل علىٰ الله تعالىٰ في حصول الرزق هو طريقة عباده المؤمنين.
1) Reliance upon Allah Almighty for the provision of sustenance is the attitude of the believers.
2) الاقتصاد في المعيشة هو وصف عباد الله الصالحين.
2) Frugal living is the trait of the righteous servants of Allah.
فَتَقَدَّمَ مُعظَمها في البابَينِ السَّابقَينِ، ومِمَّا لم يَتَقَدَّم:
most of them were cited in the two preceding chapters. The following are among the ones that were not cited:
1/522 ــ عن أبي هُرَيْرَةَ رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «لَيسَ الغِنَىٰ عَن كَثرَةِ العَرَضِ، وَلكِنَّ الغنَىٰ غِنَىٰ النَفْسِ». متفقٌ عليه.
522/1 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Richness does not lie in worldly abundance; rather, richness lies in self-contentment.” [Narrated by Al-Bukhāri and Muslim]
«العَرَضُ»: بفتح العين والراءِ: هُوَ المَالُ.
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العَرض: متاع الدنيا.
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1) الغنىٰ النافع الممدوح هو غنىٰ النفس.
1) The useful commendable richness is the sense of richness derived from self-contentment.
2) الشريعة تعلم المؤمن المعيار الصحيح في الحياة؛ فليس الغنىٰ بما يملكه الإنسان من مال ومتاع، وإنما بالقناعة والعفاف، وهو غنىٰ القلب.
2) The Shariah teaches a believer the true standards in life. Real richness is not the wealth and worldly possessions a person has, but it is his contentment and modesty. It is the richness of the heart.
2/523 ــ وعن عبد الله بن عمرٍو رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: «قَدْ أَفْلَحَ مَنْ أَسلَمَ، وَرُزِقَ كَفَافاً، وَقَنَّعَهُ الله بما آتاهُ». رواه مسلم.
523/2 - ‘Abdullāh ibn ‘Amr (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]
1) سبيل الفلاح هو بحصول نعمة الإسلام، والقناعة باليسير من الرزق.
1) The means to success is the blessing of Islam and contentment with little provision.
2) الوصية النبوية المباركة : «ارضَ بما قسم الله لك تكن أغنىٰ الناس». رواه أحمد
2) The Prophet (may Allah’s peace and blessings be upon him) gave us the following blessed advice: “Bo content with what Allah has given you and you will be the richest of people.” [Narrated by Ahmad]
3/524 ــ وعن حَكيم بن حِزَامٍ رضي الله عنه قال: سَأَلْتُ رسولَ الله صلى الله عليه وسلم فَأَعطَانِي، ثمَّ سَأَلْتُهُ فَأَعطَانِي، ثمَّ سَأَلْتُهُ فَأَعْطَاني، ثمَّ قالَ: «يا حَكِيمُ، إنَّ هذَا المَالَ خَضِرٌ حُلوٌ، فَمن أَخَذَهُ بِسَخَاوَةِ نَفسٍ بُورِكَ لَهُ فِيه، وَمَن أَخَذَهُ بإشرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فيهِ، وَكَانَ كَالَّذِيَ يَأكُلُ وَلا يَشْبَعُ، واليَدُ العليَا خَيْرٌ مِنَ اليَدِ السُّفلَىٰ» قال حَكِيمٌ فقلتُ: يا رسولَ الله، والَّذي بَعَثَكَ بالحَق لا أَرزَأُ أَحَداً بَعدَكَ شَيئاً حَتَىٰ أفارِقَ الدُّنيَا. فَكَانَ أَبُو بكرٍ رضي الله عنه يَدْعُو حَكِيماً لِيُعطيَهُ العَطَاءَ، فَيَأْبَىٰ أَنْ يَقبَلَ مِنهُ شَيْئاً. ثُمَّ إنّ عُمَرَ رضي الله عنه دَعَاهُ لِيُعطيَهُ، فَأَبىٰ أن يَقْبَلَهُ، فقال: يا مَعْشَرَ المُسْلِمينَ، أُشْهِدكم عَلىٰ حَكيمٍ أَنِّي أَعْرِضُ عَلَيه حَقَّهُ الَّذي قَسَمَهُ اللهُ لَهُ في هذا الفيءِ، فيأْبىٰ أَن يأْخُذَهُ. فَلَمْ يَرْزَأْ حَكِيم أَحَداً مِنَ النَّاسِ بَعْدَ النَّبِيِّ صلى الله عليه وسلم حَتَّىٰ تُوُفِّيَ. متفق عليه.
524/3 - Hakīm ibn Hizām (may Allah be pleased with him) reported: “I asked the Messenger of Allah (may Allah’s peace and blessings be upon him) (i.e. for money) and he gave me. Then I asked him again and he gave me. Then I asked him again and he gave me. Then he said: ‘O Hakīm, this money is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like someone who eats but is never satiated; and the giving hand is better than the receiving hand.’ So I said: ‘O Messenger of Allah, by He Who sent you with the truth, I shall never accept anything from anybody after you until I leave this world.’” Then, Abu Bakr (during his caliphate) would call Hakīm to give him his share from the war booty, but he would refuse to take anything of it. Then, ‘Umar (during his caliphate) called him to give him his share, but he refused. Thereupon, ‘Umar said: “O Muslims, bear witness that I offered Hakīm his share from this booty that Allah entitled him to and he refused to take it.” And so, Hakīm never took anything from anyone after the Prophet (may Allah’s peace and blessings be upon him) until he died. [Narrated by Al-Bukhāri and Muslim]
«يَرْزَأُ»: براءٍ ثم زايٍ ثم همزةٍ، أَي: لَم يأخُذْ مِن أَحَدٍ شيئاً، وَأَصلُ الرُّزْءِ: النُّقْصَانُ، أَي: لَمْ يَنْقُص أَحَداً شَيْئاً بالأخذِ مِنهُ. و«إشْرَافُ النَّفْسِ»: تَطَلُّعُهَا وطَمَعُهَا بالشَّيءِ. و«سَخَاوَةُ النَّفْسِ»: هيَ عدَمُ الإشرَافِ إلىٰ الشَّيءِ والطَّمَع فيه والمُبَالاةِ بِهِ والشَّرَهِ.
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1) الحث علىٰ التعفف عن سؤال الناس، لاسيما لغير الحاجة، ولْيعلم المؤمن أن عزّه استغناؤه عن سؤال الناس، ومُلازمة طلبه الخير والفضل من رب الناس.
1) We are urged to show restraint and refrain from asking help from people without need. The believer should know that his honor lies in his lack of need for people and his constant pursuit of the bounty and favors of his Lord.
2) فضيلة الصحابي حكيم بن حزام رضي الله عنه؛ إذ عاهد عهداً فأتمه ووفّاه، وهذا يؤكد صدق إيمان الجيل الأول، وتمام إخلاصهم رضي الله عنهم.
2) It shows the merit of the Companion Hakīm ibn Hizām (may Allah be pleased with him). He made a promise and fulfilled it. This indicates the true faith and complete sincerity of the first generation of this Ummah.
4/525 ــ وعن أبي بُرْدَةَ عن أبي موسىٰ الأشعَريِّ رضي الله عنه قال: «خَرَجْنا مَعَ رَسُولِ الله صلى الله عليه وسلم في غَزَاةٍ، ونحْن سِتَّةُ نَفَرٍ بَيْنَنا بَعِيرٌ نَعْتَقِبُهُ، فَنَقِبَتْ أَقْدامنا، ونَقَبَتْ قَدَمِي، وسقَطَتْ أَظْفاري، فَكُنَّا نَلُفّ عَلىٰ أَرْجُلِنا الخِرَقَ، فَسُمِّيَتْ غَزْوَةَ ذَاتِ الرِّقاع؛ لما كُنَّا نَعْصبُ علىٰ أَرْجُلِنَا مِنَ الخِرَقِ». قالَ أَبُو بُردَةَ: فَحَدَّثَ أبو مُوسَىٰ بهذا، ثُمَّ كَرِهَ ذلك، وقالَ: ما كنتُ أَصْنَعُ بأنْ أذكُرَهُ قال: كأنَّهُ كَرِهَ أن يكونَ شيئاً مِنْ عَمَلِهِ أَفشَاهُ. متفقٌ عليه.
525/4 - Abu Burdah reported that Abu Mūsa Al-Ash‘ari (may Allah be pleased with him) said: “We set out with the Prophet (may Allah’s peace and blessings be upon him) for a battle and we were six persons having one camel which we rode in rotation. As a result, the skin of our feet became thin and fragile. The skin on my feet became thin and my toenails fell off. We used to wrap our feet in rags so this battle was named Dhāt al-Riqā‘ (i.e. that of the rags), because of the rags we wrapped around our feet.” Abu Burdah said: “Abu Mūsa narrated this then he disliked having done so, saying: ‘What was I thinking when I mentioned it,’ as if he disliked to have disclosed a good deed of his.” [Narrated by Al-Bukhāri and Muslim]
نعتقبه: نتعاقبه في الركوب واحداً بعد واحد.
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فنقبت: رقت جلود أقدامنا.
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1) بيان ما كان عليه الصحابة رضي الله عنهم من خشونة العيش، ومدىٰ صبرهم علىٰ ذلك، مع الرضا والتسليم لأمر الله سبحانه وتعالىٰ.
1) It shows the austere life of the Companions (may Allah be pleased with them) and how they endured this patiently and displayed contentment and submission to the commands of Allah Almighty.
2) بالصبر واليقين تُنال الإمامة في الدين.
2) With patience and certitude, leadership in religion is attained.
8) كراهة أن يذكر الإنسان ما فعله من عمل الخير؛ لأن إخفاء العمل بين العبد وربه هو طريقة المؤمنين الصادقين.
3) It is disliked for a person to speak about the good deeds he had done, as sincere believers keep their acts of piety between them and their Lord.
5/526 ــ وعن عمرو بن تَغْلِبَ ــ بفتح التاءِ المثناةِ فوق، وإسكان الغينِ المعجمةِ، وكسرِ اللَّام ــ رضي الله عنه أَنَّ رَسُول الله صلى الله عليه وسلم أُتِيَ بمَالٍ أَوْ سَبيٍ فَقَسَّمَهُ، فَأَعْطَىٰ رِجالاً، وتَرَكَ رِجالاً، فَبَلَغَهُ أَنَّ الَّذِينَ تَرَكَ عَتَبُوا، فَحَمِد الله، ثُمَّ أَثْنَىٰ عَلَيْهِ، ثُمَّ قَالَ: «أَمَّا بَعد؟ فَوَالله إنِّي لأعطِي الرَّجُلَ، وَأَدَعُ الرَّجُلَ، والَّذِي أَدَع أَحّبُّ إليَّ مِنَ الَّذِي أعْطِي، وَلكِنِّي إنَّمَا أُعْطِي أَقْوَاماً لِما أرىٰ في قُلُوبِهِمْ مِنَ الجَزَع والهَلَعِ، وَأكِلُ أَقْواماً إلىٰ ما جَعَلَ اللهُ في قُلُوبِهِمْ مِنَ الغِنَىٰ والخَيْرِ، مِنهُمْ عَمْرُو بنُ تَغْلِبَ» قال عَمرو بنُ تَغْلِبَ: فَواللهِ مَا أُحِبُّ أنَّ لِي بِكَلِمَةِ رَسُولِ الله صلى الله عليه وسلم حُمْرَ النَّعَمِ. رواه البخاري.
526/5 - ‘Amr ibn Taghlib (may Allah be pleased with him) reported: “Some money or war booty was brought to the Prophet (may Allah’s peace and blessings be upon him) so he divided it, giving some men and not giving some others. Then he was told that the ones who were not given were dissatisfied. So, he praised Allah and lauded Him then said: ‘By Allah, I give to one man and leave another, and the one to whom I do not give is dearer to me than the one to whom I give. But I only give to some people because of the impatience and discontent that I see in their hearts, and I entrust other people to the content and goodness that Allah has put in their hearts, and one of them is ‘Amr ibn Taghlib.’” ‘Amr ibn Taghlib said: “By Allah, what the Messenger of Allah said in my favor is dearer to me than having red camels (i.e the most precious possessions).” [Narrated by Al-Bukhāri]
«الهَلَعُ»: هُوَ أَشَدُّ الجَزَعِ، وقِيلَ الضَّجَرُ.
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حُمْر النعم: كرائمها، وهو مثل يضرب في كل نفيس من الأموال عند العرب.
Red camels: The best and most expensive breed of camels. The Arabs used them as an example of the most precious property a person can possess.
1) المال والمتاع ليسا مقياساً لمكانة العبد عند ربِّه. فكم من فقير بالمال، غنيّ بالإيمانُ والتقوىٰ!
1) Wealth and property are not the measure of a person’s status in the sight of his Lord. Some people are poor in wealth but rich in faith and piety.
2) حكمة رسول الله صلى الله عليه وسلم في تأليف القلوب وإنقاذها من الهلاك.
2) It points out the Prophet’s wisdom in attracting people’s hearts and saving them from ruin.
8) فضيلة الصحابي عمرو بن تغلب رضي الله عنه؛ إذ شهد له رسول الله صلى الله عليه وسلم بأنه من أهل غنىٰ القلب والخير.
3) It highlights the merit of the Companion ‘Amr ibn Taghlib (may Allah be pleased with him), as the Prophet (may Allah’s peace and blessings be upon him) attested to him being one of those who have richness of their hearts and good deeds.
6/527 ــ وعنْ حَكِيمِ بنِ حزَامٍ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم قالَ: «اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَىٰ، وابْدَأْ بِمَنْ تَعُولُ، وخَيْرُ الصَّدَقَةِ عَنْ ظهْرِ غِنىًٰ، وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللهُ، ومَنْ يَسْتَغْنِ يُغْنِهِ اللهُ». متفقٌ عليه. وهذا لفظ البخاري ولفظ مسلم أخصر.
527/6 - Hakīm ibn Hizām (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The upper hand (the one that gives) is better than the lower one (the one that receives); and begin (charity) with those who are under your care; and the best charity is what is given out of surplus; and he who asks (Allah) to help him abstain from the unlawful and the forbidden, Allah will fulfill his wish; and he who seeks self-sufficiency will be made self-sufficient by Allah.” [Narrated by Al-Bukhāri and Muslim] This is the version narrated by Al-Bukhāri; the version by Muslim is shorter.
بمن تعول: بمن يلزمك نفقته.
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1) الحث علىٰ العفة وعدم سؤال الناس.
1) We are urged to show restraint and refrain from begging.
2) توفيق الله تعالىٰ العبدَ الساعي في الخير، فمن سعىٰ في العفه وَفَّقَهُ الله تعالىٰ لنيلها، ومن استغنىٰ عن الخلق أغناه الله.
2) Allah Almighty grants success to those who pursue goodness. So, he who seeks to be modest and self-sufficient is helped by Allah Almighty to reach his goal.
7/528 ــ وعن أبي سُفْيَانَ صَخْرِ بن حَرْبٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «لا تُلْحِفُوا في المسْأَلَةِ، فوَاللهِ لا يَسْأَلُني أَحَدٌ مِنْكُمْ شَيْئاً، فَتُخرِجَ لَهُ مَسأَلَتهُ مِنِّي شَيْئاً، وَأَنا لَهُ كَارِهٌ، فَيُبَارَكَ لهُ فيما أَعْطَيْتُهُ». رواهُ مسلم.
528/7 - Abu Sufyān Sakhr ibn Harb (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not be importunate in asking (for something), for by Allah, if one of you asked me for something and I gave it to him while I was reluctant to do so, there will be no blessing in what I gave him.” [Narrated by Muslim]
تلحفوا: تكثروا في الطلب.
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1) النهي عن أخذ ما في أيدي الناس بكثرة الإلحاح، وحملهم علىٰ العطاء علىٰ وجه الحياء.
1) We are prohibited from taking what is possessed by others through persistent asking and embarrassing them into giving.
2) الوصية بأنه: لا يبارَك لمن أخذ شيئاً بالحياء وكثرة الطلب.
2) What is taken by means of persistent asking and embarrassment is devoid of blessing.
راوي الحديث في المشهور من طبعات (رياض الصالحين) هو أبو سفيان صخر بن حرب، والذي في صحيح مسلم «عن معاوية قال: قال رسول الله صلى الله عليه وسلم...». فالصواب في الرواية هكذا:
The narrator of this Hadīth, according to the famous editions of Riyādh al-Sālihīn, is Abu Sufyān Sakhr ibn Harb, whereas the version in Sahīh Muslim reads: “Mu‘āwiyah reported that the Prophet (may Allah’s peace and blessings be upon him) said...” So, the correct version is as follows:
«وعن معاوية بن أبي سفيان صخر بن حرب رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم...».
Mu‘āwiyah ibn Abi Sufyān Sakhr ibn Harb (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said...”
8/529 ــ وعن أبي عبدِ الرحمنِ عَوف بن مالك الأشْجَعِيِّ رضي الله عنه قالَ: كُنَّا عِنْدَ رسُولِ الله صلى الله عليه وسلم تِسْعَةً أَوْ ثَمانِيَةً أَوْ سَبْعَةً، فَقَالَ: «أَلا تُبَايِعُونَ رَسُولَ الله؟» وكُنَّا حَديثي عَهْدٍ بِبَيْعَةٍ، فَقُلنَا: قَدْ بَايَعنَاكَ يَا رَسُولَ الله. ثم قال: «أَلا تُبَايِعُونَ رَسُولَ الله؟»، فَبَسَطْنا أَيْدِينا، وَقُلْنا: قَدْ بايَعْنَاكَ يا رَسُولَ الله، فَعَلاَمَ نُبَايِعُكَ؟ قال: «علىٰ أن تَعْبُدُوا الله ولا تُشْرِكُوا بِه شَيْئاً، والصَّلَوَاتِ الخَمْسِ، وَتُطِيعوا»، وَأَسَرَّ كَلِمَةً خَفِيَّةً: «وَلا تَسْأَلُوا النَّاسَ شَيْئاً». فَلَقَدْ رَأَيْتُ بَعْضَ أُولئِكَ النَّفَرِ يَسْقُطُ سَوْطُ أَحَدِهِمْ فَمَا يَسْأَلُ أَحَداً يُنَاوِلُهُ إيّاه. رواه مسلم.
529/8 - Abu ‘Abdur-Rahmān ‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) reported: “We were with the Messenger of Allah (may Allah’s peace and blessings be upon him), and we were seven or eight or nine, when he remarked: ‘Would you pledge allegiance to the Messenger of Allah?’ As we had recently given our pledge of allegiance, we said: ‘We have already given you our pledge of allegiance, O Messenger of Allah.’ He again asked: ‘Would you pledge allegiance to the Messenger of Allah?’ So, we stretched out our hands and said: ‘We have already given our pledge of allegiance to you, O Messenger of Allah, so what pledge should we give you?’ He said: ‘To worship Allah and not associate anything with Him, to perform the five prayers, and to obey.’ Then, he added in a low tone: ‘And not to ask people for anything.’ Thereafter, I saw some of those who were present when the whip of one of them fell to the ground, he would not ask anyone to pick it up for him.” [Narrated by Muslim]
1) إن وصيةَ رسولِ الله صلى الله عليه وسلم للأمة: «لاتسألوا الناس شيئاً» تعليمٌ وتربيةٌ علىٰ عزة النفس.
1) With his instruction to his Ummah: “And not to ask people for anything”, the Prophet (may Allah’s peace and blessings be upon him) teaches us to be dignified.
2) حِفظُ الصحابة رضي الله عنهم العهدَ الذي قطعوه علىٰ أنفسهم مع رسول الله صلى الله عليه وسلم دليل علىٰ فضيلتهم.
2) The Companions’ fulfillment of the pledge they gave to the Prophet (may Allah’s peace and blessings be upon him) is a sign of their merit.
9/530 ــ وعن ابنِ عمرَ رضي الله عنهما أنَّ النَّبيَّ صلى الله عليه وسلم قال: «لا تَزَالُ المَسْألَةُ بِأَحَدِكُم حَتَّىٰ يَلْقَىٰ الله تعالَىٰ، وَلَيْسَ في وَجْهِه مُزْعَةُ لَحْمٍ». متفقٌ عليه.
530/9 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If one of you keeps begging (of people), he will meet Allah Almighty with no shred of flesh left on his face.” [Narrated by Al-Bukhāri and Muslim]
«المُزْعَةُ» بضم الميمِ وإسكانِ الزايِ وبالعينِ المهملة: القِطْعَة.
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1) الوعيد الشديد الوارد في الحديث يدل علىٰ تحريم السؤال.
1) The stern warning in the Hadīth indicates that begging is prohibited.
2) حث المؤمنين علىٰ معاني العزة، فالواجب علىٰ العبد أن يكون عبداً خالصاً مخلصاً لله تعالىٰ، وألا يُـذلَّ نفسه للخلق.
2) It urges the believers to have a sense of dignity. A person should be a slave to Allah Almighty alone and not humiliate himself before people.
10/531 ــ وعنه أنَّ رسولَ الله صلى الله عليه وسلم قال، وهو علىٰ المِنْبَرِ، وَذَكَرَ الصَّدَقَةَ والتَّعَفّفَ عَنِ المَسَأَلَةِ: «اليَد العُليَا خَيرٌ مِنَ اليَدِ السُّفْلىٰ. وَاليَد العُليَا هِيَ المُنْفِقَة، وَالسُّفْلَىٰ هِيَ السَّائِلَة». متفقٌ عليه.
531/10 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) while he was on the pulpit, after speaking about charity and restraint from begging, said: “The upper hand is better than the lower hand; the upper hand is the giving hand, and the lower hand is the begging hand.” [Narrated by Al-Bukhāri and Muslim]
1) حث أهل الإيمان أن يكونوا اليد العليا المنفقة.
1) It urges the believers to have the upper and giving hand,
2) المؤمن صاحب همة عالية لايعرف الكسلُ إليه سبيلاً، فيسعىٰ دائماً أن يكون هو السبّاق إلىٰ الخيرات.
2) A believer has high ambitions and does not know laziness. He always hastens to do acts of goodness and kindness.
11/532 ــ وعن أبي هُريرةَ رضي الله عنه قال: قال رسُولُ الله صلى الله عليه وسلم: «مَنْ سَأَلَ النَّاسَ تكثُّراً فَإنَّمَا يَسْأَلُ جَمْراً، فَلْيَسْتَقِلَّ، أوْ لِيَسْتكْثِرْ». رواه مسلم.
532/11 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “He who begs people to increase his riches is only asking for live coals. So, it is up to him to take a few or to take many.” [Narrated by Muslim]
12/533 ــ وعن سَمُرَةَ بنِ جُنْدبٍ رضي الله عنه قال: قال رسُولُ الله صلى الله عليه وسلم: «إنَّ المَسأَلَةَ كَدٌّ، يَكُدُّ بها الرَّجلُ وَجْهَهُ، إلَّا أَنْ يَسأَلَ الرَّجُلُ سُلْطاناً، أوْ في أَمْرٍ لا بُدَّ مِنْهُ». رواهُ الترمذيّ وقال: حديث حسن صحيح.
533/12 - Samurah ibn Jundub (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Begging is a scratch that a person inflicts upon his face; except for asking a man in authority or regarding something necessary.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
«الكَدُّ»: الخَدشُ وَنحوُهُ.
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تكثراً: ليكثر بها ماله.
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سلطاناً: من ولاه الله أمر الناس.
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1) تحريم مسألة الناس؛ لأن ذل العبد لله وحده لاشريك له هو غاية العز، ولايجوز أن يذل نفسه للمسألة، إلا مَن ألجأته الضرورة لذلك.
1) It is prohibited to beg from people. Indeed, all honor lies in a person’s humiliation before his Lord alone. It is not permissible for him to humiliate himself by begging from others - except in case of necessity.
2) إنَّ سؤال الحقوق من ولاة الأمور جائز في الشريعة؛ لأن الولي المسلم هو الراعي لعامة الأمة، فالطلب منه ليس فيه مذلّة.
2) It is legitimate under the Shariah to seek one’s rights from those in authority, as a Muslim ruler is the one in charge of the affairs of his subjects. So, asking him for something is not a form of humiliation.
13/534 ــ وعن ابنِ مسعودٍ رضي الله عنه قال: قال رسُولُ الله صلى الله عليه وسلم: «مَنْ أَصَابَتْهُ فَاقَةٌ فَأَنْزَلَهَا بِالنَّاسِ لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ أَنْزَلَها بالله فَيُوشِكُ الله لَهُ بِرِزْق عاجِلٍ أَوْ آجِلٍ». رواهُ أبو داود، والترمذي وقال: حديث حسن.
534/13 - Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “He who is inflicted with poverty and seeks relief from people, he will not be relieved; whereas he who seeks relief from Allah, he will be given sustenance from Allah, sooner or later.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)]
«يُوشِكُ» بكسر الشين: أي يُسرعُ.
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فاقة: فقر.
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1) من تعلّق شيئاً وُكل إليه، فمن عوَّد نفسه مسألة الناس عَسُر عيشه وتنكَّد.
1) If a person gets attached to something, he is left to it and not helped. So, if someone accustoms himself to begging from people, he will have a hard and straitened life.
2) الاستمساك بالوصية النبوية في الصبر علىٰ العيش الشديد، فمَن يشكو ربَّه للناس فإنما يشكو الرحيم إلىٰ الذي لايرحم!
2) We should hold onto the Prophet’s advice that we should patiently endure austere living. If a person complains to people about his Lord, he is actually complaining about the All-Merciful to those who have no mercy!
14/535 ــ وعَنْ ثَوْبانَ رضي الله عنه قَال: قَال رسُولُ الله صلى الله عليه وسلم: «مَنْ يكفلُ لِي أَلَّا يَسْأَلَ النَّاسَ شَيْئاً، وأَتكَفَّلُ له بالجَنَّةِ؟ فقلتُ: أنا. فَكانَ لا يَسْأَلُ أَحَداً شَيْئاً». رواه أبو داود بإسنادٍ صحيحٍ.
535/14 - Thawbān (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Who guarantees to me that he will not ask people for anything, and I will guarantee Paradise for him?” I said: “Me.” So Thawbān never asked anything from people afterwards. [Narrated by Abu Dawūd, with an authentic Isnād]
1) الحث علىٰ عدم سؤال الناس، والاعتماد علىٰ النفس في قضاء الحوائج.
1) It urges us not to beg from people and to rely upon ourselves in the fulfillment of our needs.
2) فضيلة ثوبان رضي الله عنه؛ إذ عاهد رسول الله صلى الله عليه وسلم عهداً فوفاه. وهذا من فضائل الصحابة رضوان الله عليهم.
2) It shows the merit of Thawbān (may Allah be pleased with him), as he gave a pledge to the Prophet (may Allah’s peace and blessings be upon him) and fulfilled it. This was one of the virtuous traits of the noble Companions.
15/536 ــ عن أبي بِشْرٍ قَبِيصَةَ بنِ المُخَارِقِ رضي الله عنه قال: تَحَمَّلْتُ حَمَالَةً فَأَتَيْتُ رسُولَ الله صلى الله عليه وسلم أَسْأَلُهُ فيها، فقال: «أَقِمْ حَتىٰ تَأْتِيَنَا الصَّدَقَة، فَنَأْمُرَ لكَ بها»، ثُمَّ قَالَ: «يَا قَبِيصَةُ إنَّ المَسألَةَ لاَ تَحِلُّ إلَّا لأَحَدِ ثَلاثَةٍ: رَجُل تَحَمَّلَ حَمَالَةً، وَحَلَّتْ لَهُ المَسْأَلَةُ حَتَّىٰ يُصِيبَهَا، ثُمَّ يُمْسِكُ. وَرَجُلٌ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مالَهُ، فَحَلَّتْ لَهُ المَسأَلَةُ حَتَّىٰ يُصيبَ قِوَاماً مِنْ عَيشً ــ أَوْ قَالَ: سِداداً مِنْ عَيْش ــ. وَرَجُلٌ أَصَابَتهُ فاقَةٌ، حَتَّىٰ يَقُولَ ثَلاثَةٌ مِنْ ذَوِي الحِجَىٰ مِنْ قَوْمِهِ: لَقَدْ أصَابَتْ فُلاناً فَاقَةٌ، فَحَلَّتْ لَهُ المَسأَلَةُ حَتَىٰ يُصِيبَ قِواماً مِنْ عَيْشٍ ــ أَوْ قَالَ: سِداداً مِنْ عَيْشٍ ــ.فَمَا سِواهُنَّ مِنَ المَسْأَلَةِ يَا قَبِيصَةُ سُحْتٌ، يأْكُلُهَا صَاحِبُهَا سُحْتاً». رواه مسلم.
w536/15 - Abu Bishr Qabīsah ibn al-Mukhāriq (may Allah be pleased with him) reported: “I guaranteed the payment of a debt, so I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) begging him for money to pay it. He said: ‘Wait till we receive the charity so that we give you from it.’ Then, he said: ‘O Qabīsah, begging is not permissible but for one of three persons: a man who has incurred a debt (for assuming guarantee), and for him begging is permissible till he pays that off, after which he must refrain (from begging); a man whose property has been destroyed by a calamity, and for him begging is permissible till he gets what will support him – or he said: what will provide him reasonable subsistence; and a man who has been smitten by poverty and his poverty is confirmed by three rational members of his people; for him begging is permissible till he gets what will support him – or he said: what will provide him reasonable subsistence. O Qabīsah, apart from these three, begging is unlawful, and one who engages in it consumes what is unlawful.’“ [Narrated by Muslim]
«الحَمَالَةُ» بفتح الحاءِ: أَنْ يَقَعَ قِتَالٌ وَنحوُهُ بَين فَرِيقَينِ، فَيُصْلحُ إنسانٌ بَيْنَهُم عَلىٰ مالٍ يَتَحَمَّلُهُ وَيَلْتزِمُهُ عَلىٰ نَفسه. و«الجَائِحَةُ»: الآفَةُ تُصِيبُ مالَ الإنسانِ. و«القِوَامُ» بكسر القاف وفتحها: هُوَ ما يقومُ بهِ أَمْرُ الإنْسَانِ مِنْ مَالٍ ونحوِهِ. و«السِّدادُ» بكسر السين: مَا يَسُدُّ حَاجَةَ المُعْوِزِ ويَكْفِيهِ. و«الفَاقَةُ»: الفَقْرُ. و«الحِجَىٰ»: العقلُ.
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السحت: الحرام.
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1) لا تجوز المسألة إلا في حالات أباحتها الشريعة، يجمعها وصف الاضطرار والحاجة.
1) It is not permissible to beg except in specific cases sanctioned by the Shariah, which are all marked by need and necessity.
2) تربية عموم المؤمنين علىٰ معاني عزة النفس، وعدم التطلع إلىٰ مافي أيدي الناس.
2) It teaches us to have a sense of honor and dignity and not covet the possessions of others.
16/537 ــ وعن أبي هريرةَ رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «لَيْسَ المِسْكِينُ الَّذِي يَطُوفُ عَلىٰ النّاسِ، تَرُدُّهُ اللُّقْمَة واللُّقْمَتَانِ، وَالتَّمْرةُ وَالتَّمْرَتانِ، وَلكِنَّ المِسْكِينَ الَّذِي لاَ يَجِدُ غِنىً يُغْنِيهِ، وَلاَ يُفْطَنُ لَهُ، فَيُتَصَدَّقَ عَلَيْهِ، وَلاَ يَقُومُ فَيَسْأَلَ النَّاسَ». متفقٌ عليه.
537/16 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The needy person is not the one who goes from door to door, begging people and is turned away with a morsel or two or with a date or two. Rather, the needy person is the one who does not have enough to live on, and his appearance does not show him to be needy, and thus receives charity, and he does not go and beg from people.” [Narrated by Al-Bukhāri and Muslim]
1) المسكين المستحق للإعطاء من استحيا بنفسه، ولم يتعرض لمسألة الناس.
1) The needy person who deserves to be given is the one who is too bashful to beg from others or display his need.
2) حث أهل الإيمان علىٰ تفقد الأُسَر الفقيرة المستورة بستر الله تعالىٰ.
2) The believers are urged to check on poor families whose affairs are concealed from the people.