قال الله تعالىٰ: {ٱلَّذِي يَرَىٰكَ حِينَ تَقُومُ * وَتَقَلُّبَكَ فِي ٱلسَّٰجِدِينَ} [الشعراء: 218 ـ 219]، وقال تعالىٰ: {وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ} [الحديد: 4] ، وقال تعالىٰ: {إِنَّ ٱللَّهَ لَا يَخۡفَىٰ عَلَيۡهِ شَيۡءٞ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ} [آل عمران: 5] ، وقال تعالىٰ: {إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ} [الفجر: 14] ، وقال تعالىٰ: {يَعۡلَمُ خَآئِنَةَ ٱلۡأَعۡيُنِ وَمَا تُخۡفِي ٱلصُّدُورُ} [غافر: 19] ، والآيات في الباب كثيرةٌ معلومة.
Allah Almighty says: {Who sees you when you stand up [for prayer], and your movements among those who prostrate.} [Surat ash-Shu‘arā’: 218, 219] Allah Almighty also says: {He is with you wheresoever you are} [Surat al-Hadīd: 4] Allah Almighty also says: {Indeed, there is nothing hidden from Allah on earth or in the heaven.} [Surat Āl ‘Imrān: 5] Allah Almighty also says: {Indeed, your Lord is ever vigilant.} [Surat al-Fajr: 14] Allah Almighty also says: {He knows the sneaky glances of the eyes and what the hearts conceal.} [Surat Ghāfir: 19] There are many other well-known verses in this regard.
1) علىٰ العبد أن يراقب ربَّه، وأن يعلم أن الله رقيب عليه.
1) The servant must be mindful of his Lord and know that Allah is watching him.
2) المعية التي أضافها الله إلىٰ نفسه في القرآن الكريم تنقسم إلىٰ أنواع:
2) The attribute of Ma‘iyyah (Withness, or Allah being with His servants) that Allah attributed to Himself in the Noble Qur’an has multiple categories:
أولاً ــ تكون بمعنىٰ الإحاطة بالخلق علماً وقدرة وسلطاناً وتدبيراً، كقوله: {وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ}.
First: It means encompassing the creation in terms of knowledge, power, authority, and disposal of their affairs. This is meant in the following verse: {And He is with you [wih His Knowledge] wheresoever you may be.}
ثانياً ــ يكون المراد بها التهديد والإنذار، كما في قوله: {يَسۡتَخۡفُونَ مِنَ ٱلنَّاسِ وَلَا يَسۡتَخۡفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمۡ إِذۡ يُبَيِّتُونَ مَا لَا يَرۡضَىٰ مِنَ ٱلۡقَوۡلِۚ وَكَانَ ٱللَّهُ بِمَا يَعۡمَلُونَ مُحِيطًا} [النساء: 108].
Second: it implies a threat and a warning as in the following verse: {They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [with His knowledge] when they spend the night in such as He does not accept of speech. And Allah is All-Encompassing of what they do.} [Surat an-Nisā’: 108]
ثالثاً ــ يُراد بها النصر والتأييد والتثبيت، كقوله تعالىٰ: {إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَواْ وَّٱلَّذِينَ هُم مُّحۡسِنُونَ} [النحل: 128]. ومن مقتضيات هذه المعية: أنك تراقب الله وتخافه، فتقوم بطاعته، وتترك مناهيه، وتصدق أخباره.
Third: it means granting victory, support, and steadfastness, as in the saying of Allah Almighty: {Indeed, Allah is with those who fear Him and those who do good.} [Surat an-Nahl: 128] One of the requirements of such Ma‘iyyah is to be mindful of Allah and be fearful of Him; so you obey Him, abandon what He prohibited, and believe what He revealed.
وَأمَّا الأحاديثُ:
As for the relevant Hadīths:
1/60 ــ فَالأوَّلُ: عَنْ عُمَرَ بنِ الخطَّابِ رضي الله عنه قال: «بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رسولِ الله صلى الله عليه وسلم ، ذَاتَ يَوْمٍ إذْ طَلَعَ عَلَيْنَا رَجُلٌ شَديدُ بَياضِ الثِّيَابِ، شديدُ سَوَادِ الشَّعْرِ، لا يُرَىٰ عَلَيْهِ أَثرُ السَّفَرِ، وَلا يَعْرِفُهُ منَّا أحَدٌ، حَتَّىٰ جَلَسَ إلَىٰ النَّبيِّ صلى الله عليه وسلم فأسْنَدَ رُكْبَتَيْهِ إلَىٰ رُكْبَتَيْهِ، وَوَضَعَ كَفَّيـْهِ عَلَىٰ فَخِذَيْهِ ، وقالَ: يَا مُحَمَّدُ أخْبِرْني عَن الإسْلامِ، فقالَ رسولُ الله صلى الله عليه وسلم : الإسْلامُ أنْ تَشْهَدَ أنْ لا إلهَ إلَّا اللهُ ، وَأنَّ مُحَمَّداً رسولُ الله، وَتُقيمَ الصَّلاةَ، وَتُؤْتِيَ الزَّكاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنِ اسْتَطَعْتَ إلَيْهِ سَبيلاً، قالَ: صَدَقْتَ، فَعَجِبْنَا لَهُ يَسْألُهُ وَيُصَدِّقُهُ! قالَ: فَأخْبِرْني عَن الإيمَانِ، قالَ: أنْ تُؤْمِنَ بالله، وَمَلائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، والْيَوْمٍِ الآخِرِ، وَتُؤْمِنَ بالْقَدَرِ خَيْرِهِ وَشَرِّهِ. قالَ: صَدَقْتَ. قالَ: فَأخْبِرْني عَنِ الإحْسَانِ، قالَ: أنْ تَعْبُدَ الله كَأنَّكَ تَرَاهُ ، فإنْ لَمْ تكُنْ تَرَاهُ فإنَّهُ يَرَاكَ. قالَ: فأخْبِرْني عَنِ السَّاعَةِ. قالَ: مَا المسْؤولُ عنهَا بأعْلَم مِن السَّائِلِ، قالَ: فأخْبرْني عَنْ أمَارَاتِهَا، قالَ: أنْ تَلِدَ الأمَةُ رَبَّتَهَا، وَأنْ تَرَىٰ الحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ في الْبُنْيَانِ. ثُمَّ انْطَلَقَ، فَلَبَثْتُ مَلِيّاً، ثُمَّ قال: يا عُمَرُ أتَدْرِي مَنِ السَّائلُ ؟ قلتُ: اللهُ ورسُولُهُ أعْلَمُ، قالَ: فإنَّه جِبْرِيلُ أتَاكُمْ يُعَلِّمُكُمْ أمْرَ دِينِكُمْ». رواه مسلم.
60/1- First: ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: “One day, we were sitting with the Messenger of Allah (may Allah’s peace and blessings be upon him) when there appeared before us a man dressed in extremely white clothes, and had very black hair. No traces of travel were visible on him, and none of us knew him. He came in and sat down opposite to the Prophet (may Allah’s peace and blessings be upon him) and rested his knees against his and placed the palms of his hands on the thighs of the Prophet (may Allah’s peace and blessings be upon him). He said: ‘O Muhammad! Tell me about Islam.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Islam is to testify that there is no god except Allah and that Muhammad is the Messenger of Allah, to establish prayer (daily obligatory prayers), to pay Zakat, to fast (the month of) Ramadan, and to perform pilgrimage to the (Sacred) House if you are able to find a way thereto.’ He said: ‘You have spoken the truth.’ It surprised us that he asked him and at the same time he affirmed that he had told the truth. Then he said: ‘Tell me about Imān (belief).’ The Prophet (may Allah’s peace and blessings be upon him) said: ‘It is to believe in Allah, His angels, His Books, His Messengers, and the Last Day, and to believe in Qadar (fate), what is good and what is bad thereof.’ Then, the man said: ‘You have spoken the truth.’ He then said: ‘Tell me about Ihsān.’ He said: ‘It is to worship Allah as if you see Him, for if you do not see Him, He sees you.’ He said: ‘Tell me about the Hour.’ He said: ‘About that, the one questioned knows no more than the questioner.’ The man said: ‘Then tell me about its signs.’ The Prophet (may Allah’s peace and blessings be upon him) said: ‘The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute herdsmen competing in constructing lofty buildings.’ Then the man departed. I stayed for a while, and then the Prophet (may Allah’s peace and blessings be upon him) said to me: ‘O ‘Umar, do you know who the questioner was?’ I said: ‘Allah and His Messenger know best.’ He said: ‘That was Jibrīl (Archangel Gabriel), who came to teach you your religion.’” [Narrated by Muslim]
وَمَعْنَى: «تَلِدُ الأمَةُ رَبَّتَهَا» أيْ: سَيِّدَتَهَا، ومعناهُ أنْ تكثُرَ السَّرَارِي حَتَىٰ تَلدَ الأمَةُ السرِيَّةُ بِنْتاً لِسَيِّدِهَا، وَبنْتُ السَّيِّدِ في مَعْنَىٰ السيِّدِ، وَقِيلَ غَيْرُ ذلك. وَ«الْعَالَةُ»: الْفُقَرَاءُ. وقولُهُ: «مَلِياً» أيْ: زَمَناً طويلاً، وَكَانَ ذلك ثَلاثاً.
“The slave-girl will give birth to her mistress: means that the female slaves will increase to the level that the slave will give birth to a daughter of her master, who would become her mistress. Other interpretations were also given for this sign of the Hour.
رعاء الشاء: رعاة الغنم.
Herdsmen: shepherds of sheep and goats.
1) شهادة التوحيد (لا إله إلا الله محمد رسول الله) هي أعظم ركن في الإسلام، بل عليها يقوم إسلام العبد.
1) The Testimony of Tawhīd (there is no god except Allah and Muhammad is the Messenger of Allah) is the greatest pillar of Islam and is rather the foundation of one’s faith in Islam.
2) علىٰ طالب العلم إذا جلس مَعَ عالِمٍ في مجلس، أن يسأل مسائل تهم الحاضرين، وإن كَانَ يعلم حكمها، من أجل أن ينفع الحاضرين، ويكون معلِّماً لهم.
2) When the seeker of knowledge sits with a scholar in a gathering, he should ask questions of interest to the present audience even if he knows their answers already, just for the purpose of benefiting and teaching the audience.
3) استحضار العبد قرب الله _عز وجل_ منه، وأنه مراقب له، يعلم ما يخفي وما يعلن، إن ذلك يوجب الخشيةَ، والخوف، والهيبة، والتعظيم، في قلبه لله تعالىٰ، ويوجب النصح في العبادة، وبذل الجهد في تحسينها وإتمامها وكمالها.
3) One should always be mindful of Allah, Glorified and Exalted, and that He is watching him and knows what he conceals and what he reveals. This knowledge leads to awe, fear, and veneration of Allah Almighty in the heart of the servant. It also drives the individual to be sincere in performing acts of worship and to perfect them to the best of his ability.
4) حُسن أدب الصحابة مَعَ رسول الله صلى الله عليه وسلم ؛ بِردّ العلم إلىٰ الله تعالىٰ، وإلىٰ رسوله صلى الله عليه وسلم في حياته.
4) It shows the decorum of the Companions with the Messenger of Allah (may Allah’s peace and blessings be upon him), as they ascribed knowledge to Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) during his life.
5) السنة النبوية وحي منزَّل، فلا يجوز أن نقلل من منزلتها في التشريع، فإننا مأمورون باتباع الوحيين؛ الكتاب والسنة.
5) The Prophetic Sunnah is a divine revelation so it is impermissible to downgrade its capacity of legislation, because we are commanded to follow both revelations: the Qur’an and the Sunnah.
2/61 ــ الثاني: عَنْ أبي ذَرٍّ جُنْدُبِ بْنِ جُنَادَةَ وَأبي عَبْدِ الرَّحْمنِ مُعَاذِ بْنِ جَبَل رضي الله عنهما عَنْ رسول الله صلى الله عليه وسلم قال: «اتَّقِ اللهَ حَيْثُمَا كُنْتَ، وَأتْبعِ السَّيئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بخُلُقٍ حَسَنٍ». رواه التِّرْمذيُّ، وقال: حديثٌ حسنٌ.
61/2- Second: Abu Dharr Jundub ibn Junādah and Abu ‘Abdur-Rahmān Mu‘ādh ibn Jabal (may Allah be pleased with them) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Fear Allah wherever you are, follow a bad deed with a good one so that it erases it, and deal with people with good manners.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
1) لزوم تقوىٰ الله _عز وجل_، وهي من ثمرات مراقبة الله _عز وجل_ في جميع الأقوال والأفعال في السر والعلانية.
1) One must fear Allah Almighty – which is a consequence of being mindful of Him – in all words and deeds, in secret and in public.
2) الحسنات يذهبن السيئات، وهذا من رحمة الله تعالىٰ بعباده.
2) Good deeds wipe out bad deeds, which reflects the mercy of Allah Almighty towards His servants.
3) عظيم قدر الأخلاق الحسنة؛ فهي سبيل الفلاح في الدنيا والآخرة. فَلْيجتهدِ المؤمن في تحسين خلقه.
3) It shows the lofty status of good manners, as they are the means to success in this life and the Hereafter; so, the believer should strive to improve his manners.
3/62 ــ الثالث: عَن ابْنِ عَبَّاسٍ رضي الله عنهما، قال: كُنْتُ خَلْفَ النَّبيِّ صلى الله عليه وسلم يَوْماً، فَقَالَ: «يَا غُلامُ إنّي أُعَلِّمُكَ كَلِمَاتٍ: احَفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، إذَا سَألْتَ فَاسْألِ اللهَ، وَإذَا اسْتَعَنْتَ فَاسْتَعِنْ بالله، وَاعْلَمْ: أنَّ الأُمَّةَ لَوِ اجْتَمَعَتْ عَلَىٰ أنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ ينْفَعُوكَ إلَّا بشَيْءٍ قَدْ كَتبَهُ اللهُ لَكَ، وَإنِ اجْتَمَعُوا عَلَىٰ أنْ يَضُرُّوكَ بِشَيْءٍ؟ لَمْ يَضُرُّوكَ إلَّا بشَيْءٍ قَد كَتبَهُ الله عَلَيْكَ. رُفِعَتِ الأقْلامُ، وَجَفَّتِ الصُّحُفُ». رواهُ التِّرْمذيُّ وَقَالَ: حديثٌ حسنٌ صحيحٌ.
62/3- Third: Ibn ‘Abbās (may Allah be pleased with him and his father) said: I was behind the Prophet (may Allah’s peace and blessings be upon him) one day, and he said: “O boy, I will teach you some phrases: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, then ask Allah; and if you seek help, then seek help from Allah. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already decreed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already decreed against you. The pens have been lifted and the pages have dried.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
وفي روايةِ غيرِ التِّرْمذيِّ: «احْفَظِ اللهَ تَجِدْهُ أمَامَكَ، تَعَرَّفْ إلىٰ الله في الرَّخَاءِ يَعْرِفْكَ في الشِّدَّةِ، وَاعْلَمْ أنَّ مَا أخْطَأكَ لَمْ يَكُنْ لِيُصِيبَكَ، وَمَا أصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ، وَاعْلَمْ أنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأنَّ مَعَ الْعُسرِ يُسْراً».
In narrations by other than Al-Tirmidhi, the following was reported: “Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.”
احفظ الله: احفظ دينه بملازمة تقواه؛ وبحفظ حدوده وحقوقه وحفظ حقوق العباد.
Being mindful of Allah: it means be mindful of His religion by adhering to fear of Him, maintaining the limits and rights He set, and fulfilling the rights of the people.
رُفعتِ الأقلام، وجفّتِ الصحف: تُركت الكتابة بها لفراغ الأمر، فقد تقدّمت كتابة المقادير كلها.
The pens have been lifted and the pages have dried: it means no more writing because all destinies have already been written.
1) تحريم سؤال غير الله تعالىٰ مما لا يقدر عليه إلا هو، كالرزق والشفاء والمغفرة والنصر وغيرها. فَلْيحرصِ المؤمن علىٰ تصحيح توحيده لله تعالىٰ، بألا يدعو غيره _عز وجل_.
1) It prohibits asking other than Allah Almighty for things only Allah is able to do, such as provision, healing, forgiveness, and victory among others. The believer should be keen on correcting his Tawhīd of Allah Almighty through asking none but Allah, Glorified and Exalted.
2) العلمُ بعجز الخلائق كلهم وافتقارهم إلىٰ الله تعالىٰ. يدفعُ العبد أن يتعلق بالله وحده لا شريك له، ويقطع العلائق عن الخلائق.
2) Recognizing the incompetence of all created beings and their need to Allah Almighty drives the servant to attach his heart to Allah alone without any partner, while severing all attachments to created beings.
3) لا يستطيع العبد أن يجلب لنفسه نفعاً ولا يدفع عنها ضراً إلا بإذن الله تعالىٰ، وهذا يستلزم من العبد أن يكون لله موحِّداً، به مستعيناً، ولا يعلق قلبه بأحد من المخلوقين، مهما علت مرتبته أو كبر جاهه؛ لأنه ضعيف مثله، مفتقر إلىٰ الله تعالىٰ .
3) The servant cannot bring himself any good nor fend off any harm except with the permission of Allah. This requires that the servant worships Allah alone, seeks His assistance, and attaches his heart to none of the people regardless of their status or prestige because they are just as weak as he is and just as needy to Allah Almighty as he is.
4) مراقبة الله _عز وجل_ وحفظ حدوده في السر والعلانية، يورث صاحبه حفظ الله ورعايته. فالجزاء من جنس العمل.
4) Mindfulness of Allah, Glorified and Exalted, and maintaining publicly and secretly the limits He set secure Allah’s preservation and protection of the servant, because the reward for a deed is of the same nature of the deed.
4/63 ــ الرابع: عَنْ أنَسٍ رضي الله عنه قالَ: «إنَّكُمْ لَتَعْمَلُونَ أعْمَالاً هيَ أدَقُّ في أعْيُنِكُمْ مِنَ الشَّعْرِ، كُنَّا نَعُدُّهَا عَلَىٰ عَهْدِ رسول الله صلى الله عليه وسلم مِنَ الْمُوبِقَاتِ». رواه البخاري، وقال: «الْمُوبِقَاتُ» الْمُهْلِكَاتُ.
63/4- Fourth: Anas (may Allah be pleased with him) reported: “You people indulge in (bad) deeds that seem thinner (less significant) in your eyes than hair, while we used to consider them during the time of the Messenger of Allah (may Allah’s peace and blessings be upon him) as destructive sins.” [Narrated by Al-Bukhāri]
5/64 ــ الخامس: عَنْ أبي هُرَيْرَةَ رضي الله عنه، عَنِ النَّبيِّ صلى الله عليه وسلم قال: «إنَّ اللهَ تَعَالَىٰ يَغَارُ، وَغَيْرَةُ الله تَعَالَىٰ أنْ يَأْتِيَ الْمَرْءُ مَا حَرَّمَ اللهُ عَلَيْهِ». متفق عَلَيْه.
64/5 - Fifth: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Verily, Allah Almighty gets jealous. The jealousy of Allah Almighty is when a person commits what Allah has made unlawful for him.” [Narrated by Al-Bukhāri and Muslim]
و«الْغَيْرَةُ»: بفتحِ الغين، وَأصْلُهَا الأنفَةُ.
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1) الاستخفاف بالذنب يدل علىٰ قلة خشية العبد من الله تعالىٰ، وعلىٰ العكس؛ فاستعظام الذنب يدل علىٰ كمال الخشية، وعظيم المراقبة لله تعالىٰ.
1) Underestimating a sin reflects the servant’s low level of fear of Allah Almighty. On the other hand, feeling overwhelmed by the sin reflects the servant’s high level of fear and mindfulness of Allah Almighty.
2) يجب علىٰ العبد أن يبتعد عن المعاصي؛ لأنها تسبب غضب الله سبحانه وتعالىٰ.
2) The servant must steer away from sins because they provoke the anger of Allah, Glorified and Exalted.
3) إن مراقبة العبد ربَّه تعالىٰ، والحذر أن يعصيه، هذا من كمال الإيمان.
3) A sign of complete faith is to be mindful of Allah Almighty and be wary of disobeying Him.
في حديث أنس دليل علىٰ تعظيم الصحابة رضي الله عنهم لحرمات الله، وخوفهم من الذنوب وهذا يدل علىٰ أنهم أعلم الناس بالله تعالىٰ، وأكملهم ورعاً، وأشدهم خشية بعد الأنبياء. فالواجب علىٰ العبد أن يقتدي بهم، وأن يعلم أن فهمهم لكتاب الله وسنة رسول الله صلى الله عليه وسلم هو المعتبر؛ لأنه سبيل المؤمنين، فمن سار علىٰ نهجهم نجا، ومن حاد عن سبيلهم هلك وأهلك.
The Hadīth of Anas shows that the Companions (may Allah be pleased with them) venerated the sanctities of Allah and feared sins, which indicates that no one surpasses them in their knowledge of Allah Almighty and in the perfectness of their piety and fear of Allah except the prophets. Therefore, one must follow their example and know that their understanding of the Book of Allah and the Sunnah of the Messenger of Allah (may Allah’s peace and blessings be upon him) constitutes the sole criterion [in understanding Shariah] because it is the path of the believers. So whoever follows their path shall gain salvation whereas whoever veers away from their path shall perish and drag others with him.
6/65 ــ السادس: عَنْ أبي هُرَيْرَةَ رضي الله عنه أنهُ سَمعَ النَّبيَّ صلى الله عليه وسلم يَقُولُ: «إنَّ ثَلاثَةً مِنْ بَنِي إسْرَائيلَ: أبْرَصَ، وَأقْرَعَ، وَأعْمَى، أرَادَ اللهُ أنْ يَبْتَلِيَهُمْ، فَبَعَثَ إلَيْهِمْ مَلَكاً، فَأتَىٰ الأبْرَصَ فَقَالَ: أيُّ شَيْءٍ أحَبُّ إلَيْكَ؟ قَالَ: لَوْنٌ حسنٌ، وَجِلْدٌ حَسَنٌ، وَيَذْهَبُ عَنِّي الَّذي قَدْ قَذرَنِي النَّاسُ، فَمَسَحَه، فَذَهَبَ عَنْهُ قَذَرُهُ، وَأُعْطِيَ لَوْناً حَسَناً، قَالَ: فَأيُّ الْمَالِ أحَبُّ إِلَيْكَ؟ قَالَ: الإبلُ ــ أوْ قَالَ الْبَقَرُ ــ شَكَّ الرَّاوِي ـ، فَأُعْطِيَ نَاقَةً عُشَرَاءَ، فَقَالَ: بَارَكَ اللهُ لَكَ فِيهَا.فَأتَىٰ الأقْرَعَ فَقَالَ: أيُّ شَيْءٍ أحَبُّ إلَيْكَ ؟ قال: شَعْرٌ حَسَنٌ، وَيَذْهَبُ عَنِّي هذَا الذي قَذرنِي النَّاسُ، فَمَسَحَهُ، فَذَهَبَ عَنْهُ، وَأُعْطِيَ شَعْراً حَسَناً، قال: فَأيُّ الْمَالِ أحَبُّ إِلَيْكَ؟ قَالَ: الْبقَرُ، فَأُعْطِيَ بَقَرَةً حَامِلاً، وقَالَ: بَارَكَ اللهُ لَكَ فِيهَا.
65/6 - Sixth: Abu Hurayrah (may Allah be pleased with him) reported that he heard the Prophet (may Allah’s peace and blessings be upon him) say: “There were three (persons) from the Children of Israel; a leper, a bald-headed, and a blind man. Allah decided to test them, so He sent an angel who came to the leper and said: What do you like most? He said: Beautiful color and fine skin and removal of that which makes me detestable in the eyes of people. He wiped over him and his illness was no more and he was given a beautiful skin color. The angel then said: Which property do you like most? The man said: Camels – the narrator doubted whether it was camels or cows. The man was given a camel in an advanced stage of pregnancy, and the angel said while giving it to him: May Allah bless it for you. Then he came to the bald-headed man and said: What do you like most? He said: Beautiful hair and that this (baldness) may be removed from me because of which people hate me. He wiped over him and it was removed and replaced with beautiful hair. The angel said: Which wealth do you like most? He said: Cows. So he was given a pregnant cow and while giving it to him, the angel said: May Allah bless it for you.
فَأتَىٰ الأعْمَىٰ فَقَالَ: أيُّ شَيْءٍ أحَبُّ إلَيْكَ ؟ قال: أنْ يَرُدَّ الله إلَيَّ بَصَرِي فَأُبْصِرَ النَّاسَ، فَمَسَحَهُ، فَرَدَّ الله إلَيْهِ بَصَرَهُ، قال: فَأيُّ الْمَالِ أحَبُّ إلَيْكَ؟ قال: الْغَنَمُ، فَأُعْطِيَ شَاةً وَالِداً. فَأنْتَجَ هذَانِ، وَوَلَّدَ هذَا، فَكَانَ لهذَا وَادٍ مِنَ الإبِلِ، وَلهذَا وَادٍ مِنَ الْبقَرِ، وَلِهذَا وَادٍ مِنَ الْغَنَمِ.
Then he came to the blind man and he said: What do you like most? He said: That Allah restores my eyesight so that I could see people. He wiped over him and Allah restored to him his eyesight, and the angel said: Which wealth do you like most? He said: Sheep. So he was given a pregnant sheep. Afterwards, all the three pregnant animals gave birth to young ones and multiplied and brought forth so much that one of the (three) men had a herd of camels filling a valley, and one had a herd of cows filling a valley, and one had a flock of sheep filling a valley.
ثُمَ إنَّهُ أتَىٰ الأبْرَصَ في صُورَتِهِ وَهَيْئَتِهِ، فَقَالَ: رَجُلٌ مِسْكِينٌ قَدِ انْقَطَعَتْ بِيَ الْحِبَالُ في سَفَرِي، فَلا بَلاغَ لِيَ الْيَوْمَ إلَّا بِالله ثُمَّ بِكَ، أسْألُكَ بِالَّذي أعْطَاكَ اللَّوْنَ الْحَسَنَ، وَالْجِلْدَ الْحَسَنَ، وَالْمَالَ بَعِيراً أتَبَلَّغُ بِهِ في سَفَرِي، فقالَ: الحُقُوقُ كَثِيرَةٌ. فقالَ: كأنِّي أعْرِفُكَ، ألمْ تكُنْ أبْرَصَ يقْذرُك النَّاسُ، فَقيراً فَأعْطَاكَ اللهُ!؟ فقالَ: إنَّمَا وَرِثْتُ هذَا المال كَابِراً عَنْ كابِر، فقالَ: إنْ كُنْتَ كَاذِباً فَصَيَّرَكَ اللهُ إلَىٰ ما كُنْتَ.
The angel then came to the one who had suffered from leprosy in a form similar to the man’s old form when he was ill, and said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favor. I beg of you in His name Who gave you fine color and fine skin and wealth that you give me a camel to carry me in my journey. The man said: I have many responsibilities to discharge. Thereupon the angel said: I think I know you. Were you not suffering from leprosy and people despised you, and you were destitute and Allah gave you (wealth)? The man said: (No) I inherited this wealth from my forefathers. Thereupon the angel said: If you are a liar, may Allah turn you to what you were before.
وَأتَىٰ الأقْرَعَ في صُورَتِهِ وَهَيْئَتِهِ، فقالَ لَهُ مِثْلَ ما قَالَ لِهذَا، وَرَدَّ عَلَيْهِ مِثْلَ مَا ردَ هذَا، فقالَ: إنْ كُنْتَ كَاذِباَ فَصَيَّرَكَ اللهُ إلَىٰ مَا كُنْتَ.
He then came to the one who was bald-headed in a form similar to the man’s old bald-headed form and said to him the same that he said to the first and the man gave him the same reply as the first had given. The angel said: If you are a liar, may Allah turn you to what you were before.
وَأتَىٰ الأعْمَىٰ في صُورَتِهِ وَهَيْئَتِهِ، فقالَ: رَجُلٌ مِسْكِينٌ وَابْنُ سَبِيلٍ انْقَطَعَتْ بيَ الحِبَالُ في سَفَرِي، فَلا بَلاغَ لِيَ الْيَوْمَ إلَّا بالله ثُمَّ بِكَ، أسْألُكَ بالَّذي رَدَّ عَلَيْكَ بَصَرَكَ شَاةً أتبَلَّغُ بِهَا في سَفَري؟ فقالَ: قَدْ كُنْتُ أعْمَىٰ فَرَدَّ اللهُ إلَيَّ بَصَري، فَخُذْ ما شِئْتَ، وَدَعْ مَا شِئْتَ، فَوَاللهِ ما أجْهَدُكَ الْيَوْمَ بِشَيْءٍ أخَذْتَهُ لله _عز وجل_، فقالَ: أمْسِكْ مالَكَ فإنَّمَا ابْتُلِيتُمْ، فَقَدْ رضِي اللهُ عنك، وَسَخِطَ عَلَىٰ صَاحِبَيْكَ». متفقّ عليه.
He then came to the man who was blind in a form similar to the man’s old blind form and said: I am a destitute person and a wayfarer. My provisions have run short and today I have no means to reach my destination but with the help of Allah and then with your help, and I beg of you in the (name) of the One Who restored your eyesight to give me a sheep as provision for my journey. The man said: I was blind and Allah restored to me my eyesight; so take whatever you like and leave whatever you like. By Allah, I shall not stand in your way today for what you take in the name of Allah. Thereupon, the angel said: Keep your wealth. You (three) were put to test, and Allah is well pleased with you and angry with your companions.” [Narrated by Al-Bukhāri and Muslim]
«وَالنَّاقَةُ الْعُشَرَاءُ» بِضم العينِ وفتحِ الشينِ وبالمدّ: هِيَ الحامِلُ. قولُهُ: «أنْتَجَ». وفي روايةٍ: «فَنَتَجَ» مَعْنَاهُ: تَوَلَّىٰ نِتَاجَهَا، والنَّاتجُ لِلنَّاقَةِ كالْقَابلَةِ لِلْمَرْأةِ. وقولُهُ «ولَّدَ هذا» هُوَ بِتَشْدِيدِ اللامِ: أيْ: تَوَلَّىٰ ولادَتَهَا، وهُوَ بمَعْنَىٰ نتَجَ في النَّاقَةِ. فالمُوَلِّدُ، والناتجُ، والقَابِلَةُ بمَعْنىً؛ لكِنْ هذَا لِلْحَيَوانِ وذاكَ لِغَيْرِهِ. وقولُهُ: «انْقَطَعَتْ بي الحِبالُ» هُوَ بالحاءِ المهملةِ والباءِ الموحدةِ: أي الأسْبَابُ: وقولُهُ: «لا أجْهَدُكَ» معنَاهُ: لا أشقُّ عليْكَ في رَدِّ شَيْءٍ تَأْخُذُهُ أوْ تَطْلُبُهُ مِنْ مَالِي. وفي روايةِ البخاري: «لا أحْمَدُكَ» بالحاءِ المهملةِ والميمِ، ومعناهُ: لا أحْمَدُكَ بِتَرْكِ شَيْءٍ تَحتاجُ إلَيْهِ، كما قالُوا: لَيْسَ علىٰ طُولِ الحياةِ نَدَمٌ، أيْ عَلَىٰ فَوَاتِ طُولِهَا.
-- -- -- -- -- In another version narrated by Al-Bukhāri, it reads: “I shall not thank you today...” The intended meaning is that I shall not thank you for not taking something that you need. This is similar to the meaning of the poetic verse: ‘There should be no regret over long life’. The intended meaning is that there should be no regret over not living a long life.
1) إن شكر نعم الله علىٰ العبد من أسباب بقائها، وزيادتها.
1) Thanking Allah for His blessings is one of the reasons for their permanence and increase.
2) فضل الصدقة، والحث علىٰ الرفق بالضعفاء، وإكرامهم، وتبليغهم حاجاتهم.
2) It shows the excellence of charity and encourages kindness, generosity, and fulfilling the needs of the weak.
3) البركة إذا حلت في الشيء جعلت القليل كثيراً، وإذا فُقدت من الشيء جعلت الكثير قليلاً.
3) Once something is blessed, it becomes abundant even if it is little; and once something is stripped of blessings, it becomes little even if it is abundant.
4) تذكر العبد عظيم نِعَم الله عليه في حواسه وقضاء حوائجه، مما يدفعه إلىٰ تسخير هذه النعم في طاعة الله والتقرب إليه؛ فلا يصرفها لأحد سوىٰ الله تعالىٰ، ولا يعمل بها سوىٰ ما يرضي الله _عز وجل_؛ لأنه المتفضِّل عليه في الدنيا والآخرة.
4) Recognizing the blessings of Allah in one’s senses and the fulfillment of his needs drives him to appropriate those blessings in the service of Allah’s obedience alone without a partner. In this manner, he utilizes those blessings in securing the pleasure of Allah, Glorified and Exalted, because He is the One who bestows them in this world and in the Hereafter.
5) من توفيق الله _عز وجل_ للعبد أن ييسر له العمل الصالح، ويعينه علىٰ فعله ليثيبه عليه، فالعبد محتاج إلىٰ عون الله تعالىٰ قبل الطاعة، وفي حال الطاعة، وبعد أدائها.
5) Allah, Glorified and Exalted, grants success to His servant in the form of guiding him to good deeds and aiding him to perform them to gain His reward. The servant stands in need of Allah Almighty before, during, and after performing an act of obedience.
7/66ــ السابع: عَنْ أبي يَعْلَىٰ شَدَّادِ بْن أوْسٍ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم قال: «الْكَيِّس مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَالْعَاجِزُ مَنْ أتْبَعَ نَفْسَهُ هَوَاهَا، وَتَمَنَّىٰ عَلَىٰ الله». رواه التِّرْمِذيُّ وقال: حديث حَسَن[3].
66/7- Seventh: Abu Ya‘la Shaddād ibn Aws (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The wise person is the one who holds himself accountable and does good deeds for what comes after death. The foolish person is the one who follows his desires and expects from Allah to fulfill his wishes.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [3]
قال التِّرْمذيُّ وَغَيْرُهُ مِنَ الْعُلَمَاءِ: مَعْنَىٰ «دَانَ نَفْسَه»: حَاسَبَهَا.
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الكَيِّس: العاقل الحازم.
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دانَ: حاسب.
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1) الحث علىٰ اغتنام الفرص فيما يرضي الله _عز وجل_.
1) It encourages the individual to seize every opportunity to please Allah, Glorified and Exalted.
2) وجوب الاستعداد لما بعد الموت بالعمل الصالح.
2) It states the obligation of preparing for what is after death by doing good deeds.
3) الكسل والتهاون والتمني من أسباب ضياع الأعمال في الدنيا والآخرة.
3) Laziness, negligence, and vain wishful thinking are causes for wasting deeds in this world and in the Hereafter.
8/67 ــ الثامن: عَنْ أبي هُرَيْرَةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «مِنْ حُسْنِ إسْلامِ الْمَرءِ تَرْكُهُ مَا لا يَعْنِيهِ». حديثٌ حسنٌ رواه التّرْمذيُّ وَغَيْرُهُ.
67/8- Eighth: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Part of the excellence of a person’s Islam is that he leaves what does not concern him.” [A Hasan (sound) Hadīth narrated by Al-Tirmidhi and others]
9/68 ــ التاسع: عَنْ عُمَرَ رضي الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم أنه قال: «لا يُسْألُ الرَّجُلُ فيمَ ضرَبَ امرَأتـَهُ». رواه أبو داود وغيره[4].
68/9 - Ninth: ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A man should not be asked why he beat his wife.” [Narrated by Abu Dawūd and others] [4]
1) علىٰ العبد أن يشتغل بما فيه صلاحه ومنفعته في أمور الدنيا والآخرة، ويعرض عما عدا ذلك مما لا يحتاجه بل يضره ويؤذيه، فهذا من حسن إسلام المرء.
1) The individual must concern himself with what benefits him in this life and the Hereafter, as well as keep himself away from what he does not need and, rather, may cause him harm. Doing so reflects the excellence of one’s commitment to Islam.
2) علىٰ المؤمن مراقبة نفسه في تصرفاته وأقواله وأعماله، ويستشعر بأن الله رقيب عليه، مطلع علىٰ سرائره. فَيحرص ألا يراه الله إلا فيما يرضيه.
2) The believer must be mindful of his conduct, statements, and actions. He must internalize the feeling that Allah is watching him and that He knows his private undisclosed affairs. As a result, he will make sure that Allah sees him doing only what pleases Him.
ذكر الشيخ المصنف ــ رحمه الله تعالىٰ ــ الحديث الأخير بعد حديث أبي هريرة رضي الله عنه، من باب ضرب المثال في الأمر الذي لا يعني المرء، فمن حُسن إسلام العبد ألا يتدخل بين الرجل وامرأته، فإن ذلك مما لا يعنيه.
The author (may Allah have mercy upon him) listed this last Hadīth following that of Abu Hurayrah (may Allah be pleased with him) to provide an example of issues of no concern to the individual. It is part of a person’s good commitment to Islam that he does not interfere between a husband and his wife because it does not concern him.