بَابُ ثَوَابِ التَّسْبِيحِ وَالتَّحْمِيدِ والتَّهْلِيلِ وَالتَّكْبِيرِThe Reward of Glorification (Tasbeeh), Praise (Tahmeed), Declaration of Oneness (Tahleel), and Magnification (Takbeer)
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَسَبِّحُوهُ۱ بُكْرَةً۲ وَأَصِيلًا﴾ (الأحزاب : ٤٢) ،
وَقَوْلِهِ: ﴿فَسَبِّحْ۳ بِحَمْدِ رَبِّكَ﴾(الحجر: ۹۸) ،
وَقَوْلِهِ: ﴿وَكَبِّرْهُ٤ تَكْبِيرًا﴾ (الإسراء: ۱۱۱)
۱ قوله: وسبحوه إلخ : قيل : معنى سبحوه: قولوا: سبحان الله والحمد لله، ولا إله إلا الله ، والله أكبر، ولا حول ولا قوة إلا بالله زاد في نسخة: «العلي العظيم فعبر بالتسبيح عن أخواته. قاله الخازن، وكذا في المدارك» عن قتادة.
۲ قوله: بكرة وأصيلا : فيه إشارة إلى المداومة؛ لأن ذكر الطرفين يفهم منه الوسط أيضًا. قاله الخازن.
۳ قوله : فسبح إلخ وفي الآية دليل على فضيلة التسبيح والتحميد حيث جعل ذلك كافيًا في أداء ما وجب عليه من شكر نعمته النصر والفتح. قاله الخازن.
٤قوله: وكبره إلخ : والمقصود عن ذكر الآية أنه يجوز أن يكون وكبره» بمعنى: وقُل: الله أكبر، على ما في الحسيني. كذا في التفسيرات الأحمدية.
Allah the Exalted says:
"And glorify Him morning and afternoon." (Al-Ahzab 33:42)
And His saying:
"So exalt [Allah] with praise of your Lord." (Al-Hijr 15:98)
And His saying:
"And magnify Him with [great] magnification." (Al-Isra 17:111)
1 His statement: "And glorify Him..." – It is said that "glorify Him" means saying: "SubhanAllah" (Glory be to Allah), "Alhamdulillah" (All praise is due to Allah), "La ilaha illa Allah" (There is no god but Allah), "Allahu Akbar" (Allah is the Greatest), and "La hawla wa la quwwata illa billah" (There is no power nor strength except with Allah). Some versions add: "Al-'Aliyy al-'Atheem" (The Most High, the Magnificent). Thus, "glorification" encompasses all these phrases. Tafsir al-Khazin and Al-Madarik mention this from Qatadah.
2 His statement: "Morning and afternoon" – This indicates consistency, as mentioning the two extremes implies the middle as well. Tafsir al-Khazin mentions this.
3 His statement: "So exalt [Allah] with praise..." – This verse indicates the virtue of Tasbeeh (glorification) and Tahmeed (praise), as Allah made them sufficient for expressing gratitude for the blessings of victory and conquest. Tafsir al-Khazin mentions this.
4 His statement: "And magnify Him..." – The intended meaning is that "magnify Him" can mean saying "Allahu Akbar" (Allah is the Greatest), as mentioned in Al-Husseini. Al-Tafsirat al-Ahmadiyyah mentions this.
وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أَفْضَلُ٥ الْكَلَامِ أَرْبَعُ: سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللهُ، وَاللهُ أَكْبَرُ. وَفِي رِوَايَةٍ: «أَحَبُّ الْكَلَامِ إِلَى اللهِ أَرْبَعُ سُبْحَانَ اللهِ، وَالْحَمْدُ ، وَلَا إِلَهَ إِلَّا اللهُ، وَاللهُ أَكْبَرُ ، لَا يَضُرُّكَ بِأَيِّهِنَّ بَدَأْتَ. رَوَاهُ مُسْلِمٌ.
Samurah ibn Jundub (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The best speech is four: 'SubhanAllah' (Glory be to Allah), 'Alhamdulillah' (All praise is due to Allah), 'La ilaha illa Allah' (There is no god but Allah), and 'Allahu Akbar' (Allah is the Greatest)." In another narration: "The most beloved speech to Allah is four: 'SubhanAllah,' 'Alhamdulillah,' 'La ilaha illa Allah,' and 'Allahu Akbar.' It does not matter with which one you begin." [Narrated by Muslim]
Notes / الحواشي
5 His statement: "The best speech..." – Some scholars use this hadith as evidence that if a person swears not to speak for a day and then says "SubhanAllah," "Alhamdulillah," "La ilaha illa Allah," or "Allahu Akbar," he breaks his oath. This is the view of Imam Shafi'i, as these are all forms of speech. However, our scholars (Hanafis) say he does not break his oath, because although these phrases are linguistically speech, they are not considered "speaking" in common usage. Rather, one is called a "reciter" (qari') or "glorifier" (musabbih), not a "speaker" (mutakallim). The principle in oaths is that they are based on common usage unless a specific intention is made. This is supported by hadiths mentioned in Fath al-Qadeer and others. The Shafi'i school bases oaths on linguistic reality, while the Maliki school bases them on Quranic usage. This is summarized from Mirqat al-Mafatih, Fath al-Qadeer, 'Umdat al-Ri'ayah, and Al-Binayah.
٥قوله : أفضل الكلام إلخ واحتج بهذا الحديث القائل بأن من حلف لا يتكلم اليوم فسبح أو هلل أو كبر أو ذكر الله فإنه يحنث، وهو قول الشافعي؛ لأن الكل كلام. وقال علماؤنا : لا يحنث؛ لأن هذا وإن كانت من الكلام لغة، لكن لا يُسمى بمثل ذلك متكلما عرفًا، بل قاريا ومسبحًا، فإن المتكلم عرفًا من يخاطب الناس ويتكلم بما يخاطب به الناس الأصل في هذا الباب أن مبنى الأيمان عندنا على العرف ما لم ينو محتمل لفظه؛ لأن المتكلم إنما يتكلم بالكلام العرفي وعلى هذا الأصل يتفرع فروع هذا الباب، ويؤيدنا الأحاديث التي ذكرت في فتح القدير وغيره، وعند الشافعي منبى الأيمان على الحقيقة اللغوية، وعند مالك على استعمال القراني، هذا حاصل ما في المرقاة» و«فتح القدير» و «عمد الرعاية» و«البناية».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : لَأَنْ أَقُوْلَ سُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ أَحَبُّ إِلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Saying 'SubhanAllah,' 'Alhamdulillah,' 'La ilaha illa Allah,' and 'Allahu Akbar' is more beloved to me than everything the sun rises upon." [Narrated by Muslim]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: لَقِيتُ إِبْرَاهِيمَ لَيْلَةَ أُسْرِيَ بِي فَقَالَ: يَا مُحَمَّدُ أَقْرِئُ أُمَّتَكَ مِنّي السَّلَامَ، وَأَخْبِرْهُمْ أَنَّ الْجَنَّةَ طَيِّبَةُ التَّرْبَةِ عَذْبَةُ الْمَاءِ، وَأَنَّهَا قِيعَانُ، وَأَنَّ غِرَاسَهَا سُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ. رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ غَرِيبٌ إِسْنَادًا.
Ibn Mas'ud (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "On the night of my Ascension (Isra), I met Ibrahim (Abraham), who said: 'O Muhammad, convey my greetings to your Ummah and inform them that Paradise has pure soil, sweet water, and is a vast plain. Its plants are: "SubhanAllah," "Alhamdulillah," "La ilaha illa Allah," and "Allahu Akbar."'" [Narrated by Tirmidhi, who said: This is a hasan gharib hadith in its chain.]
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ اللهِ مَرَّ بِشَجَرَةٍ يَابِسَةِ الْوَرَقِ فَضَرَبَهَا بِعَصَاهُ فَتَنَاثَرَ الْوَرَقُ، فَقَالَ: إِنَّ الْحَمْدُ لِلَّهِ وَسُبْحَانَ اللهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ لَتُسَاقِطُ مِنْ ذُنُوبِ الْعَبْدِ كَمَا تَسَاقَطَ وَرَقُ هَذِهِ الشَّجَرَةِ. رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) passed by a tree with dry leaves and struck it with his staff, causing the leaves to scatter. He said, "Saying 'Alhamdulillah,' 'SubhanAllah,' 'La ilaha illa Allah,' and 'Allahu Akbar' causes a servant’s sins to fall away just as the leaves of this tree fell." [Narrated by Tirmidhi]
وَعَنْ أَبِي ذَرٍّ(رضي الله عنه) قَالَ: سُئِلَ رَسُولُ اللهِ ﷺ أَيُّ الْكَلَامِ أَفْضَلُ؟ قَالَ: «مَا اصْطَفَى اللَّهُ الْمَلَائِكَةَ سُبْحَانَ اللهِ وَبِحَمْدِهِ. رَوَاهُ مُسْلِمٌ.
Abu Dharr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was asked, "Which speech is the best?" He replied, "That which Allah has chosen for His angels: 'SubhanAllahi wa bihamdihi' (Glory be to Allah and praise Him)." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ قَالَ سُبْحَانَ اللهِ وَبِحَمْدِهِ فِي يَوْمِ مِائَةَ مَرَّةً حُطَّتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever says 'SubhanAllahi wa bihamdihi' (Glory be to Allah and praise Him) one hundred times a day, his sins will be erased even if they are like the foam of the sea." [Agreed upon]
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ : مَنْ قَالَ حِيْنَ يُصْبِحُ وَحِيْنَ يُمْسِيْ سُبْحَانَاللهِ وَبِحَمْدِهِ مِائَةَ مَرَّةً لَمْ يَأْتِ أَحَدٌ يَوْمَ الْقِيَامَةِ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلَّا أَحَدٌ قَالَ مِثْلَ مَا قَالَ أَوْ زَادَ عَلَيْهِ. مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever says 'SubhanAllahi wa bihamdihi' one hundred times in the morning and evening, no one will come on the Day of Resurrection with anything better than what he has brought, except someone who said the same or more." [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : كَلِمَتَانِ خَفِيفَتَانِ عَلَى النِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Two phrases are light on the tongue but heavy on the Scale and beloved to the Most Merciful: 'SubhanAllahi wa bihamdihi,' 'SubhanAllahil-'Atheem' (Glory be to Allah, the Magnificent)." [Agreed upon]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ قَالَ سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّةِ». رَوَاهُ التَّرْمِذِيُّ.
Jabir (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever says 'SubhanAllahil-'Atheemi wa bihamdihi' (Glory be to Allah, the Magnificent, and praise Him), a palm tree will be planted for him in Paradise." [Narrated by Tirmidhi]
Notes / الحواشي
1 The statement: If a newborn cries, The condition of crying is specified because it is the predominant sign of life. Otherwise, any sign of life found allows that newborn to inherit from their deceased relative who died before them. As stated in Bazl Al-Majhood.
2 The statement: Inherits, In Sharh As-Sunnah: If a person dies and their heir is a fetus in the womb, the inheritance is reserved for them. If they are born alive, it is theirs. If they are born dead, they do not inherit, but it goes to the other heirs of the first deceased. If they are born alive and then die, they are inherited from, whether they cried or not, as long as a sign of life is found, such as sneezing, breathing, or movement indicating life, except for the twitching of one emerging from constriction. This is the view of Ath-Thawri, Al-Awza’i, Shafi’i, and the followers of Abu Hanifah. Some said they do not inherit unless they cry, citing this hadith. Crying means raising the voice. Others meant by it the presence of a sign of life, expressed as crying because it typically occurs at birth, and through it, their life is known. As stated in Al-Marqah.
وَعَنِ الزُّبَيْرِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَا مِنْ صَبَاحٍ يُصْبِحُ الْعَبْدُ فِيهِ إِلَّاوَمُنَادٍ يُنَادِي سُبْحَانَ۱ الْمَلِكِ الْقُدُّوسِ. رَوَاهُ التَّرْمِذِيُّ.
Az-Zubayr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "No morning arrives for a servant except that a caller calls out: 'Subhan al-Malik al-Quddus' (Glory be to the Sovereign, the Most Holy)." [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: "Subhan al-Malik al-Quddus" – At-Tibi said this means: "Say: 'Subhan al-Malik al-Quddus' (Glory be to the Sovereign, the Most Holy)" or "Say: 'Subbuhun Quddusun, Rabb al-Mala'ikati war-Ruh' (The Most Glorified, the Most Holy, Lord of the angels and the Spirit)." This includes similar phrases like "SubhanAllahi wa bihamdihi" and "SubhanAllahil-'Atheemi wa bihamdihi." Mirqat al-Mafatih mentions this.
۱قوله سبحان أي سبحوا قال الطيبي: أي قولوا: سبحان الملك القدوس، أو قولوا: سبوح قدوس رب الملائكة والروح، أي ونحوهما من قول سبحان الله وبحمده سبحان الله العظيم وبحمده. قاله في «المرقاة».
وَعَنْ جُوَيْرِيَةَ (رضي الله عنها) أَنَّ النَّبِيَّ ﷺ خَرَجَ مِنْ عِنْدَهَا بُكْرَةً حِيْنَ صَلَّى الصُّبْحَ وَهِيَ فِي مَسْجِدِهِ ثُمَّ رَجَعَ بَعْدَ أَنْ أَضْحَى وَهِيَ جَالِسَةٌ، قَالَ: «مَا زِلْتِ عَلَى الْحَالِ الَّتِي فَارَقْتُكِ عَلَيْهَا؟ قَالَتْ: نَعَمْ، قَالَ النَّبِيُّ ﷺ: «لَقَدْ قُلْتُ بَعْدَكِ أَرْبَعَ كَلِمَاتٍ ثَلَاثَ مَرَّاتٍ لَوْ وُزِنَتْ بِمَا قُلْتِ مُنْذُ الْيَوْمِ لَوَزَنَتْهُنَّ سُبْحَانَ اللهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ. رَوَاهُ مُسْلِمٌ.
Juwayriyah (may Allah be pleased with her) reported: The Prophet (ﷺ) left her in the mosque after Fajr prayer, and when he returned after sunrise, she was still sitting. He asked, "Have you been in the same state since I left you?" She said, "Yes." The Prophet (ﷺ) said, "After leaving you, I said four phrases three times, which if weighed against what you have said today, would outweigh them: 'SubhanAllahi wa bihamdihi, 'adada khalqihi, wa ridha nafsihi, wa zinata 'arshihi, wa midada kalimatihi' (Glory be to Allah and praise Him, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne, and as much as the ink of His words)." [Narrated by Muslim]
وَعَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ (رضي الله عنه) قَالَ: كُنَّا عِنْدَ رَسُوْلِ اللهِﷺ قَالَ: «أَيَعْجِزُ أَحَدُكُمْ أَنْ يَكْسِبَ كُلَّ يَوْمٍ أَلْفَ حَسَنَةٍ ؟ فَسَأَلَهُ سَائِلُ مِنْ جُلَسَائِهِ: كَيْفَ يَكْسِبُ أَحَدُنَا أَلْفَ حَسَنَةٍ؟ قَالَ: يُسَبِّحُ مِائَةَ تَسْبِيحَةٍ فَيُكْتَبُ لَهُ أَلْفُ حَسَنَةٍ أَوْ يُحَطَّ عَنْهُ أَلْفُ خَطِيئَةٍ. رَوَاهُ مُسْلِمٌ، وَفِي كِتَابِهِ فِي جَمِيعِ الرَّوَايَاتِ عَنْ مُوسَى الْجُهَنِيِّ: أَوْ يُحَطَّ قَالَ أَبُوْ بَكْرِ الْبَرْقَانِيُّ وَرَوَاهُ شُعْبَةُ وَأَبُوْ عُوَانَةَ وَيَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ عَنْ مُوسَى فَقَالُوا: وَيُحَ بِغَيْرِ أَلِفٍ، هَكَذَا فِي كِتَابِ الْحُمَيْدِي.
Sa'd ibn Abi Waqqas (may Allah be pleased with him) reported: We were with the Messenger of Allah (ﷺ) when he asked, "Is any of you unable to earn a thousand good deeds every day?" Someone asked, "How can one earn a thousand good deeds?" He replied, "By saying 'SubhanAllah' one hundred times, for which a thousand good deeds are recorded or a thousand sins are erased." [Narrated by Muslim]
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِﷺ: «مَنْ سَبَّحَ اللَّهَ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَشِيِّ كَانَ كَمَنْ حَجَّ مِائَةَ مَرَّةٍ، وَمَنْ حَمِدَ اللَّهَ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَشِيِّ كَانَ كَمَنْ حَمَلَ عَلَى مِائَةِ فَرَسٍ فِي سَبِيلِ اللهِ، أَوْ قَالَ غَزَا مِائَةَ غَزْوَةٍ، وَمَنْ هَلَّلَ اللَّهَ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَشِيِّ كَانَ كَمَنْ أَعْتَقَ مِائَةَ رَقَبَةٍ مِنْ وَلَدِ إِسْمَعِيلَ، وَمَنْ كَبَّرَ اللَّهَ مِائَةً بِالْغَدَاةِ وَمِائَةً بِالْعَشِيِّ لَمْ يَأْتِ فِي ذَلِكَ الْيَوْمِ أَحَدُ بِأَكْثَرَ مِمَّا أَتَى بِهِ، إِلَّا مَنْ قَالَ مِثْلَ مَا قَالَ، أَوْ زَادَ عَلَى مَا قَالَ. رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثٌ حَسَنٌ غَرِيبٌ.
'Amr ibn Shu'ayb (from his father, from his grandfather) (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever glorifies Allah one hundred times in the morning and evening is like one who performed Hajj one hundred times. Whoever praises Allah one hundred times in the morning and evening is like one who donated one hundred horses in the path of Allah (or fought one hundred battles). Whoever declares Allah's Oneness one hundred times in the morning and evening is like one who freed one hundred slaves from the descendants of Isma'il. And whoever magnifies Allah one hundred times in the morning and evening, no one will come on that day with anything greater than what he has brought, except someone who said the same or more." [Narrated by Tirmidhi, who said: This is a hasan gharib hadith.]
Notes / الحواشي
1 The statement: Those who inherit the wealth, Meaning from the male agnates, referring to agnates by themselves. Al-Muzhir said: This is specific, meaning every agnate who inherits the deceased’s wealth inherits the patronage. A woman, though she inherits, is not an agnate, as agnates are males, not females. If a freedman leaves his patron’s son and daughter, the inheritance is for the son only. If he leaves his patron’s daughter and sister, they have no right to it, and the patronage does not transfer to the public treasury. Women do not inherit through patronage unless they manumitted or their freed slave manumitted someone. As stated in Al-Marqah and Radd Al-Muhtar.
1 The statement: If he had been a Muslim, The hadith indicates that if a disbeliever bequeaths a righteous act, it does not benefit him, as disbelief is a barrier. Likewise, righteous acts performed by his Muslim relatives, such as charity, Hajj, or freeing slaves without his bequest, do not benefit him, whether done by his child or another. This hadith does not indicate the invalidity of a disbeliever’s bequest, as there is no necessary link between the non-acceptance of the bequeathed righteous acts and the invalidity of the bequest in general. However, it is evidence that a disbeliever’s Muslim relatives are not obligated to execute his bequest of righteous acts. This is stated in Nayl Al-Awtar.
۱قوله: لو كان مسلما إلخ والحديث يَدلُّ على أن الكافر إذا أوصى بقربة من القرب لم يلحقه ذلك؛ لأن الكفر مانع، وهكذا لا يلحقه ما فعله قرابته المسلمون من القرب، كالصدقة والحج والعتق من غير وصية منه، ولا فرق بين أن يكون الفاعل لذلك ولدًا أو غيره، وليس في هذا الحديث ما يَدلُّ على عدم صحة وصية الكافر؛ إذ لا ملازمة بين عدم قبول ما أوصى به من القرب وعدم صحة الوصية مطلقا . نعم، فيه دليل أنه لا يجب على قريب الكافر من المسلمين تنفيذ وصيته بالقرب. كذا في نيل الأوطار».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمَلِكِ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، فِي يَوْمَ مِائَة مَرَّةً كَانَتْ لَهُ عَدْلَ عَشْرِ رِقَابٍ،وَكُتِبَتْ لَهُ مِائَةُ حَسَنَةٍ، وَمُحِيَتْ عَنْهُ مِائَةُ سَيِّئَةٍ، وَكَانَتْ لَهُ حِرْزًا مِنَ الشَّيْطَانِ يَوْمَهُ ذَلِكَ حَتَّى يُمْسِي، وَلَمْ يَأْتِ أَحَدٌ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلَّا أَحَدٌ عَمِلَ أَكْثَرَ مِنْهُ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whoever says 'La ilaha illa Allahu wahdahu la sharika lahu, lahu al-mulku wa lahu al-hamdu, wa huwa 'ala kulli shay'in Qadeer' (There is no god but Allah alone, without partner, to Him belongs all sovereignty and praise, and He is over all things competent) one hundred times a day, it will be equal to freeing ten slaves, one hundred good deeds will be recorded for him, one hundred sins will be erased, and it will be a protection from Satan that day until evening. No one will bring anything better except someone who did more." [Agreed upon]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَفْضَلُ الذِّكْرِ لَا إِلَهَ إِلَّا اللَّهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُ لِلَّهِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Jabir (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The best remembrance is 'La ilaha illa Allah,' and the best supplication is 'Alhamdulillah.'" [Narrated by Tirmidhi and Ibn Majah]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «قَالَ مُوسَى عَلَيْهِ الصَّلَاةِ وَالسَّلَامِ: يَا رَبِّ عَلَّمْنِي شَيْئًا أَذْكُرُكَ بِهِ أَوْ أَدْعُوْكَ، فَقَالَ: يَا مُوسَى، قُلْ لَا إِلَهَ إِلَّا اللهُ، فَقَالَ: يَا رَبِّ، كُلُّ عِبَادِكَ يَقُوْلُ هَذَا، إِنَّمَا أُرِيدُ شَيْئًا تَخُصُّنِي بِهِ، قَالَ: يَا مُوسَى، لَوْ أَنَّ السَّمَوَاتِ السَّبْعِ وَعَامِرَهُنَّ غَيْرِي وَالْأَرْضِينَ السَّبْعَ وُضِعْنَ فِي كِفَّةٍ، وَلَا إِلَهَ إِلَّا اللَّهُ فِي كِفَّةٍ لَمَالَتْ۱ بِهِنَّ لَا إِلَهَ إِلَّا اللهُ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Abu Sa'id al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Musa (Moses) (peace be upon him) said: 'O Lord, teach me something to remember You with or supplicate You.' Allah said: 'Say, "La ilaha illa Allah."' Musa said: 'O Lord, all Your servants say this. I want something special for me.' Allah said: 'O Musa, if the seven heavens and their inhabitants, and the seven earths, were placed on one side of a scale, and "La ilaha illa Allah" on the other, "La ilaha illa Allah" would outweigh them.'" [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: "Would outweigh them" – This hadith clearly establishes that "La ilaha illa Allah" is the best remembrance, with no reward greater than its reward. Mirqat al-Mafatih mentions this.
۱ قوله : لمالت لهن إلخ وهذا الحديث أصرح صريح على أن لا إله إلا الله أفضل الذكر لا ثواب أعظم من ثوابها. قاله في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «التَّسْبِيحُ نِصْفُ الْمِيزَانِ، وَالْحَمْدُ لِلَّهِ يَمْلَؤُهُ، وَلَا إِلَهَ إِلَّا اللهُ لَيْسَ۲ لَهَا دُوْنَ اللهِ حِجَابٌ حَتَّى تَخْلُصَ إِلَيْهِ». رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn 'Amr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Tasbeeh (SubhanAllah) is half of the Scale, 'Alhamdulillah' fills it, and 'La ilaha illa Allah' has no barrier between it and Allah until it reaches Him." [Narrated by Tirmidhi]
Notes / الحواشي
2 His statement: "Has no barrier..." – This clearly indicates that "La ilaha illa Allah" is superior to "SubhanAllah" and "Alhamdulillah." Mirqat al-Mafatih mentions this.
۲ قوله: ليس لها حجاب إلخ فيه دلالة ظاهرة على أن إلا إله إلا الله أفضل من سبحان الله والحمد لله. قاله في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَا قَالَ عَبْدُ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصًا قَطُّ إِلَّا فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ حَتَّى يُفْضِيَ إِلَى الْعَرْشِ مَا اجْتَنِبَ الْكَبَائِرِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Whenever a servant sincerely says 'La ilaha illa Allah,' the gates of heaven open for it until it reaches the Throne, as long as he avoids major sins." [Narrated by Tirmidhi]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْحَمْدُ رَأْسُ الشَّكْرِ، مَا شَكَرَ اللهَ عَبْدُ لَا يَحْمَدُهُ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abdullah ibn 'Amr (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Praise ('Alhamdulillah') is the essence of gratitude. No servant thanks Allah without praising Him." [Narrated by Bayhaqi in Shu'ab al-Iman]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَوَّلُ مَنْ يُدْعَى إِلَى الْجَنَّةِ يَوْمَ الْقِيَامَةِ الَّذِينَ يَحْمَدُوْنَ اللهَ فِي السَّرَّاءِ وَالضَّرَّاءِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Abbas (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The first to be called to Paradise on the Day of Resurrection are those who praised Allah in ease and hardship." [Narrated by Bayhaqi in Shu'ab al-Iman]
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ (رضي الله عنه) قَالَ كُنَّا مَعَ رَسُوْلِ اللهِﷺ فِي سَفَرٍ، فَجَعَلَ النَّاسُ يَجْهَرُونَ۱ التَّكْبِيرَ ، فَقَالَ رَسُولُ اللهِ : أَيُّهَا النَّاسُ، ارْبَعُوْا عَلَى أَنْفُسِكُمْ إِنَّكُمْ لَا تَدْعُوْنَ أَصَمَّ وَلَا غَائِبًا إِنَّكُمْ تَدْعُوْنَ سَمِيعًا بَصِيرًا وَهُوَ مَعَكُمْ، وَالَّذِي تَدْعُوْنَهُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ عُنُقِ رَاحِلَةٍ، قَالَ أَبُوْ مُوسَى: وَأَنَا أَقُولُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ فِي نَفْسِي، فَقَالَ لِي: يَا عَبْدَ اللهِ بْنَ قَيْسٍ أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ كَثْرٍ مِنْ كُنُوزِ الْجَنَّةِ؟ قُلْتُ: بَلَى يَا رَسُوْلَ اللهِ، قَالَ: «لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ». مُتَّفَقٌ عَلَيْهِ.
Abu Musa al-Ash'ari (may Allah be pleased with him) reported: We were traveling with the Messenger of Allah (ﷺ), and people began raising their voices in Takbeer (Allahu Akbar). The Messenger of Allah (ﷺ) said, "O people, be gentle with yourselves. You are not calling someone deaf or absent. You are calling the All-Hearing, the All-Seeing, Who is closer to you than the neck of your mount." Abu Musa said, "I was saying to myself: 'La hawla wa la quwwata illa billah' (There is no power nor strength except with Allah)." The Prophet (ﷺ) said to me, "O Abdullah ibn Qays, shall I guide you to a treasure from the treasures of Paradise?" I said, "Yes, O Messenger of Allah!" He said, "Say: 'La hawla wa la quwwata illa billah.'" [Agreed upon]
Notes / الحواشي
1 His statement: "Raising their voices..." – This clarifies the ruling on loud and quiet remembrance of Allah.
۱ قوله: يجهرون إلخ وتحقيق الجهر والسر في باب ذكر الله عز وجل.
وَعَنْ مَكْحُوْلٍ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِﷺ: «أَكْثِرُ مِنْ قَوْلِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، فَإِنَّهَا كَنْزُ مِنْ كُنُوزِ الْجَنَّةِ». قَالَ مَكْحُولُ: فَمَنْ قَالَ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ وَلَا مَنْجَأَ مِنَ اللهِ إِلَّا إِلَيْهِ، كَشَفَ عَنْهُ سَبْعِينَ بَابًا مِنَ الضُّرِّ، أَدْنَاهُنَّ الْفَقْرُ. رَوَاهُ التَّرْمِذِيُّ.
Mak'hool narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said, "Increase in saying: 'La hawla wa la quwwata illa billah,' for it is a treasure from the treasures of Paradise." Mak'hool added: "Whoever says: 'La hawla wa la quwwata illa billah, wa la manja'a min Allah illa ilayh' (There is no power nor strength except with Allah, and there is no refuge from Allah except to Him), seventy doors of hardship will be lifted from him, the least of which is poverty." [Narrated by Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَلَا أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ تَحْتَ الْعَرْشِ مِنْ كَنْزِ الْجَنَّةِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ؟ يَقُوْلُ اللَّهُ تَعَالَى: أَسْلَمَ عَبْدِي وَاسْتَسْلَمَ». رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيْرِ».
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Shall I guide you to a phrase from beneath the Throne, a treasure of Paradise? 'La hawla wa la quwwata illa billah.' Allah the Exalted says: 'My servant has submitted and surrendered.'" [Narrated by Bayhaqi in Al-Da'awat al-Kabir]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ دَوَاءٌ مِنْ تِسْعَةٍ وَتِسْعِينَ دَاءً، أَيْسَرُهَا الْهَمُ. رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيْرِ».
Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "'La hawla wa la quwwata illa billah' is a cure for ninety-nine ailments, the least of which is sorrow." [Narrated by Bayhaqi in Al-Da'awat al-Kabir]
وَعَنْ أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ (رضي الله عنهما) قَالَا : قَالَ رَسُولُ اللهِﷺ: «مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ صَدَّقَهُ رَبُّهُ فَقَالَ: لَا إِلَهَ إِلَّا أَنَا وَأَنَا أَكْبَرُ، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ يَقُولُ اللهُ: لَا إِلَهَ إِلَّا أَنَا وَحْدِي لَا شَرِيكَ لِي، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، قَالَ: لَا إِلَهَ إِلَّا أَنَا، لِيَ الْمُلْكُ وَلِيَ الْحَمْدُ، وَإِذَا قَالَ: لَا إِلَهَ إِلَّا إِلَهَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ قَالَ: لَا إِلَهَ إِلَّا أَنَا وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِي، وَكَانَ يَقُوْلُ: مَنْ قَالَهَا فِي مَرَضِهِ ثُمَّ مَاتَ لَمْ تَطْعَمْهُ النَّارُ. رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Sa'id and Abu Hurairah (may Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said, "Whoever says: 'La ilaha illa Allah, wa Allahu Akbar' (There is no god but Allah, and Allah is the Greatest), his Lord affirms him, saying: 'There is no god but Me, and I am the Greatest.' When he says: 'La ilaha illa Allahu wahdahu la sharika lahu' (There is no god but Allah alone, without partner), Allah says: 'There is no god but Me alone, without partner.' When he says: 'La ilaha illa Allah, lahu al-mulku wa lahu al-hamd' (There is no god but Allah, to Him belongs all sovereignty and praise), Allah says: 'There is no god but Me, to Me belongs all sovereignty and praise.' When he says: 'La ilaha illa Allah, wa la hawla wa la quwwata illa billah' (There is no god but Allah, and there is no power nor strength except with Allah), Allah says: 'There is no god but Me, and there is no power nor strength except with Me.'" He also said, "Whoever says this during illness and then dies, the Fire will not touch him." [Narrated by Tirmidhi and Ibn Majah]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّهُ قَالَ: سُبْحَانَ اللهِ هِيَ صَلَاةُ الْخَلَائِقِ، وَالْحَمْدُ لِلَّهِ كَلِمَةُ الشُّكْرِ، وَلَا إِلَهَ إِلَّا اللهُ كَلِمَةُ الْإِخْلَاصِ، وَاللهُ أَكْبَرُ تَمْلَأُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَإِذَا قَالَ الْعَبْدُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، قَالَ الله تَعَالَى: أَسْلَمَ وَاسْتَسْلَمَ. رَوَاهُ رَزِينٌ.
Ibn Umar (may Allah be pleased with him) said: "'SubhanAllah' is the prayer of creation, 'Alhamdulillah' is the phrase of gratitude, 'La ilaha illa Allah' is the phrase of sincerity, and 'Allahu Akbar' fills what is between the heavens and the earth. When a servant says: 'La hawla wa la quwwata illa billah,' Allah says: 'He has submitted and surrendered.'" [Narrated by Razin]
وَعَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ (رضي الله عنه) قَالَ: جَاءَ أَعْرَابِيُّ إِلَى رَسُوْلِ اللهِ ، فَقَالَ: عَلَّمْنِي كَلَامًا أَقُولُهُ، قَالَ: «قُلْ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ اللَّهُ أَكْبَرُ كَبِيرًا، وَالْحَمْدُ لِلَّهِ كَثِيرًا، سُبْحَانَ اللهِ رَبِّ الْعَالَمِينَ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ الْعَزِيزِ الْحَكِيمِ، فَقَالَ: فَهَؤُلَاءِ لِرَبِّي فَمَا لِي؟ قَالَ: «قُلْ : اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَارْزُقْنِي. شَلَّ الرَّاوِي فِي عَافِنِي. رَوَاهُ مُسْلِمٌ.
Sa'd ibn Abi Waqqas (may Allah be pleased with him) reported: A Bedouin came to the Messenger of Allah (ﷺ) and said, "Teach me some words to say." The Prophet (ﷺ) said, "Say: 'La ilaha illa Allahu wahdahu la sharika lahu, Allahu Akbaru kabeera, walhamdulillahi katheera, subhanAllahi Rabbil-'alameen, la hawla wa la quwwata illa billahil-'Azeezil-Hakeem' (There is no god but Allah alone, without partner, Allah is the Greatest, all praise is due to Allah abundantly, glory be to Allah, Lord of the worlds, there is no power nor strength except with Allah, the Almighty, the Wise)." The Bedouin asked, "These are for my Lord, but what is for me?" The Prophet (ﷺ) said, "Say: 'Allahumma-ghfir li warhamni wahdini warzuqni' (O Allah, forgive me, have mercy on me, guide me, and provide for me)." [Narrated by Muslim]
Notes / الحواشي
1 The statement: And only my daughter inherits from me, This is used as evidence by those who support the return of surplus, as his saying: And only my daughter inherits from me indicates exclusivity. Some objected that it refers to fixed-share heirs, and those who support the return do not take it literally, as they give her fixed share and then return the remainder to her. The apparent meaning of the hadith is that she inherits all initially. I say: This is based on his assumption that she inherits all, but a single daughter is entitled to only half, and the remainder is by return, based on another text, which is His saying: And those of kinship are more entitled to each other [Al-Ahzab: 6], meaning some are more entitled to inheritance due to kinship. This is stated in Umdat Al-Qari.
1 The statement: The Messenger of Allah rejected celibacy for Uthman ibn Maz’un, It is said in Al-Marqah: Marriage, according to us, is closer to acts of worship, such that engaging in it is better than abandoning it for pure worship. It is narrated from Shafi’i that it is permissible, and dedicating oneself to worship is better, based on His saying: A master and one who abstains [Al Imran: 39], praising John for not approaching women despite the ability, as this is the meaning of abstention. Our evidence is the upcoming hadith where a group of the Prophet’s companions asked, and he rejected this state emphatically, disavowing it. In summary, superiority lies in following, not in what the soul imagines as better due to the apparent nature of worship and devotion. Allah, the Mighty and Exalted, was only pleased with the noblest state for His most noble prophets, and their state was inclined toward marriage. It is impossible that He would allow His Prophet to persist in a less noble state throughout his life. John, son of Zechariah (peace be upon them), was in the noblest state in his law, and monasticism has been abrogated in our nation. If they conflict, following the Prophet’s state takes precedence. Ibn Abbas said: Marry, for the best of this nation is the one with the most women. Whoever reflects on what marriage encompasses, refining character, expanding the heart through bearing the burdens of associating with others, raising children, managing the affairs of a Muslim unable to do so, spending on relatives and the vulnerable, preserving the chastity of women and oneself, preventing temptation for oneself and them, avoiding their blame by fulfilling their needs, disciplining the soul, preparing it for servitude, and enabling others through it, and commanding prayer, realizes these are many obligations. One can hardly deny that it is better than seclusion, except if it involves fear of injustice, which is not the issue here, but rather moderation with fulfilling obligations and Sunnahs. The reality of superiority negates it being merely permissible, as there is no superiority in the permissible. The truth is that if accompanied by intention, it has superiority. We mentioned that without intention, it is permissible according to Shafi’i, as its purpose then is merely fulfilling desire, which is contrary to the basis of worship. I say: Rather, it has superiority in that one capable of fulfilling desire unlawfully chooses the lawful path, knowing it entails burdens, intending to avoid sin, for which they are rewarded and promised Allah’s aid due to the approval of their state. This is summarized. Al-Ayni said: Our evidence is also his saying: Whoever follows my religion and the religion of David, Solomon, and Abraham (peace be upon them), let him marry, making marriage part of religion, prioritizing it over jihad, and choosing it for himself, proving it is superior.
2 The statement: One-third, and one-third is much, This indicates that bequeathing one-third is permissible for him, though less is preferable. This is stated in Al-Marqah and Al-Hidayah. It is said in Rahmat Al-Ummah: A bequest to a non-heir for one-third is permissible by consensus and does not require approval. A bequest to an heir is permissible but contingent on the heirs’ approval. If he bequeaths more than one-third and the heirs approve, Malik’s view is that if they approve during his illness, they cannot retract after his death, but if during his health, they can retract after his death. Abu Hanifah and Shafi’i said: They can retract, whether during his health or illness.
3 The statement: It is better that you leave your heirs wealthy, This indicates that one without heirs may bequeath more than one-third, as it says: It is better that you leave your heirs wealthy, implying that one without heirs need not be concerned about bequeathing beyond one-third. This is stated in Umdat Al-Qari.
۱ قوله: وليس يرثني إلا ابنتي وفيه استدلال من يرى بالرد بقوله : ولا يرثني إلا ابنة لي للحصر، واعترض عليه بعضهم بأن المراد من ذوي الفروض، ومن قال بالرد لا يقول بظاهره؛ لأنهم يعطونها فرضها، ثم يردون عليه الباقي، وظاهر الحديث أنها ترث الجميع ابتداء وانتهى. قلت: هذا عند ظنه أنها ترث الجميع، والبنت الواحدة ليس لها إلا النصف، والباقي يكون بالرد بنص آخر، وهو قوله تعالى: ﴿وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ (الأحزاب: ٦) يعني بعضهم أولى بالميراث بسبب الرحم. قاله في عمدة القاري».
۲قوله: الثلث والثلث كثير : فيه بيان أن الإيصاء بالثلث جائز له وإن النقص منه أولى. كذا في «المرقاة» و«الهداية»، وقال في رحمة الأمة»: والوصية لغير وارث بالثلث جائزة بالإجماع، ولا تفتقر إلى إجازة، وللوارث جائزة موقوفة على إجازة الورثة، وإذا أوصى بأكثر من ثلثه، وأجاز الورثة ذلك، فمذهب مالك أنهم إذا أجازوا في مرضه لم يكن لهم يرجعوا بعد موته، أو في صحته فلهم الرجوع بعد موته، وقال أبو حنيفة والشافعي : لهم الرجوع، سواء كان في صحته أو في مرضه.
۱ قوله: رد رسول الله الله على عثمان بن مظعون التبتل إلخ : قال في «المرقاة»: النكاح عندنا أقرب إلى العبادات حتى أن الاشتغال به أفضل من التخلي عنه لمحض العبادة، ونقل عن الشافعي الله أنه مباح، وإن التجرد للعبادة أفضل منه؛ لقوله تعالى: ﴿وَسَيِّدًا وَحَصُورًا ﴾ (آل عمران ۳۹ يمدح يحيى بعدم إتيان النساء مع القدرة عليه؛ لأن هذا معنى الحصور. ولنا ما في الحديث الآتي بعد أن نفرًا من أصحاب النبي ﷺ سألوا إلخ، فرد هذا الحال ودا مؤكدا حتى تبرأ منه وبالجملة، فالأفضلية في الاتباع لا فيما تخيل النفس أنه أفضل نظرا إلى ظاهر عبادة وتوجه، ولم يكن الله عَزَّ وَجَلَّ يرضى لأشرف أنبياءه إلا بأشرف الأحوال، وكان حاله إلى الرفاة النكاح، فيستحيل أن يقره على كذا في كنز العمال) ترك الأفضل مدة حياته، وحال يحيى بن زكريا عليهما السلام كان أفضل في تلك الشريعة، وقد نسخت الرهبانية في ملتنا، ولو تعارضا قدم التمسك بحال النبي ﷺ .
وعن ابن عباس : تزوجوا فإن خير هذه الأمة أكثرها نساء، ومن تأمل ما يشتمل عليه النكاح من تهذيب الأخلاق وتوسعة الباطن بالتحمل في معاشرة أبناء النوع وتربية الولد، والقيام بمصالح المسلم العاجز عن القيام بها، والنفقة على الأقارب والمستضعفين، واعفاف الحرم ونفسه ودفع الفتنة عنه وعنهن، ودفع التعيير عنهن بحبسهن لكفايتهن مؤنة سبب الخروج، ثم الاشتغال بتأديب النفس وتأهيله للعبودية، ولتكون هي أيضًا سببا لتأهل غيرها وأمرها بالصلاة، فإن هذه فرائض كثيرة لم يكد يقف على الجزم بأنه أفضل من التخلي، بخلاف ما إذا عارضه خوف الجور؛ إذ الكلام ليس فيه، بل في الاعتدال مع إداء الفرائض والسنن، وحقيقة الفضل تنفي كونه مباحًا؛ إذ لا فضل في المباح، والحق أنه إن اقترن بنية كان ذا فضل، وذكرنا أنه إذا لم يقترن به نية كان مباحًا عندا الشافعي؛ لأن المقصود منه حينئذ مجرد قضاء الشهوة.
ومبني العبادة على خلافه وأقول، بل فيه فضل من جهة أنه كان متمكنا من قضائها بغير الطريق المشروع فالعدول إليه مع ما يعلمه من أنه يستلزم أثقالا فيه قصد ترك المعصية، وعليه يثاب ووعد العون من الله تعالى لاستحسان حالته، انتهى ملخّصًا. وقال العلامة العيني: لنا أيضًا قوله : من كان على ديني ودين داود وسليمان وإبراهيم عليهم السلام فليتزوج إلخ، فجعل النكاح من الدين، وقدمه على الجهاد، واختار لنفسه الاشتغال به، فثبت أنه أفضل.
وَعَنْهُ (رضي الله عنه) أَنَّهُ دَخَلَ مَعَ النَّبِيِّ ﷺ عَلَى امْرَأَةِ وَبَيْنَ يَدَيْهَا نَوًى۱ أَوْ حَصًى تُسَبِّحُ بِهِ، فَقَالَ: أُخْبِرُكِ بِمَا هُوَ أَيْسَرُ عَلَيْكِ مِنْ هَذَا أَوْ أَفْضَلُ؟ فَقَالَ: سُبْحَانَ اللهِ عَدَدَ مَا خَلَقَ فِي السَّمَاءِ، وَسُبْحَانَ اللهِ عَدَدَ مَا خَلَقَ فِي الْأَرْضِ، وَسُبْحَانَ اللهِ عَدَدَ مَا [خَلَقَ] بَيْنَ ذَلِكَ، وَسُبْحَانَ اللهِ عَدَدَ مَا هُوَ خَالِقٌ، وَاللهُ أَكْبَرُ مِثْلُ ذَلِكَ، وَالْحَمْدُ لِلَّهِ مِثْلُ ذَلِكَ، وَلَا إِلَهَ إِلَّا اللهُ مِثْلُ ذَلِكَ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ مِثْلُ ذَلِكَ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Sa'd ibn Abi Waqqas (may Allah be pleased with him) reported: He entered with the Prophet (ﷺ) upon a woman who had date stones or pebbles in front of her, which she used to count her Tasbeeh. The Prophet (ﷺ) said, "Shall I inform you of what is easier and better than this? Say: 'SubhanAllahi 'adada ma khalaqa fis-sama', wa subhanAllahi 'adada ma khalaqa fil-ard, wa subhanAllahi 'adada ma bayna dhalik, wa subhanAllahi 'adada ma huwa khaliq, wa Allahu Akbaru mithla dhalik, walhamdulillahi mithla dhalik, wa la ilaha illa Allahu mithla dhalik, wa la hawla wa la quwwata illa billahi mithla dhalik' (Glory be to Allah, as much as what He created in the heavens, glory be to Allah, as much as what He created in the earth, glory be to Allah, as much as what is between them, glory be to Allah, as much as what He will create, and Allah is the Greatest likewise, all praise is due to Allah likewise, there is no god but Allah likewise, and there is no power nor strength except with Allah likewise)." [Narrated by Tirmidhi and Abu Dawud]
Al-Durr al-Mukhtar states: "There is no harm in using prayer beads without showing off." Al-Bahr, Al-Hilyah, and Al-Khazain mention this.
Notes / الحواشي
1 His statement: "Date stones or pebbles..." – Ali al-Qari said: "This is a valid basis for permitting the use of prayer beads (misbahah), as they serve the same purpose. There is no difference between strung and loose items for counting. The claim that prayer beads are an innovation is incorrect, as their origin is found in the Sunnah. The Prophet (ﷺ) did not forbid her but guided her to something easier and better. If it were disliked, he would have clarified it. The prayer beads are merely date stones threaded together, which does not warrant prohibition."
۱ قوله : نوى أو حصى إلخ : وقال علي القارئ: هذا أصل صحيح لتجويز السبحة بتقريره ، فإنه في معناها؛ إذ لا فرقبين المنظومة والمنثورة فيما يعد به، ولا يعتد بقول من عدها بدعة، وقال المشايخ: إنها سوط الشيطان انتهى.
وفي الدر المختار»: لا بأس باتخاذ المسبحة لغير رياء، كما بسط في البحر» انتهى. المسبحة بكسر الميم آله التسبيحوالذي في «البحر» و «الحلية» و«الخزائن بدون ميم، قال في المصباح السبحة خرزات منظومة، وهو يقتضي كونها عربية. وقال الأزهري: كلمة مولدة وجمعها سبح، مثل: غرفة وغرف ودليل الجواز هذا الحديث فلم ينهها عن ذلك، وإنما أرشدها إلى ما هو أيسر وأفضل، ولو كان مكروها لبين لها ذلك، ولا تزيد السبحة على مضمون هذا الحديث إلا بضم النوى في خيط، ومثل ذلك لا يظهر تأثيره في منع، فلا جرم أن نقل اتخاذها والعمل بها عن جماعة من الصوفية الأخيار وغيرهم، اللهم إلا إذا ترتب عليه رياء وسمعة فلا كلام لنا فيه . رد المحتار» ملتقط منه.
وَعَنْ يُسَيْرَةَ (رضي الله عنها) وَكَانَتْ مِنَ الْمُهَاجِرَاتِ، قَالَتْ: قَالَ لَنَا رَسُولُ اللهِ ﷺ: عَلَيْكُنَّ بِالتَّسْبِيحِ وَالتَّهْلِيلِ وَالتَّقْدِيسِ وَاعْقِدْنَ۱ بِالْأَنَامِلِ فَإِنَّهُنَّ مَسْئُولَاتُ مُسْتَنْطَقَاتُ وَلَا تَغْفُلْنَ فَتَنْسَيْنَ الرَّحْمَةَ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Yaseerah (may Allah be pleased with her), one of the female emigrants, reported: The Messenger of Allah (ﷺ) said to us, "You must engage in Tasbeeh, Tahleel, and Taqdees (glorification, declaration of Oneness, and sanctification), and count with your fingers, for they will be questioned and will speak. Do not be heedless, lest you forget mercy." [Narrated by Tirmidhi and Abu Dawud]
Notes / الحواشي
1 His statement: "Count with your fingers..." – This indicates the permissibility of counting remembrances and serves as evidence for using prayer beads. Abu Hurairah (may Allah be pleased with him) had a thread with many knots for counting Tasbeeh. The claim that prayer beads are an innovation is incorrect, as their basis is found in the Sunnah. The Prophet (ﷺ) restricted counting to fingers to indicate the superior method. Mirqat al-Mafatih mentions this.
۱ قوله : واعقدن بالأنامل إلخ وفيه جواز عد الأذكار ومأخذ سبحة الأبرار، وقد كان لأبي هريرة خيط فيه عقد كثيرة يسبح بها. وزعم أنها بدعة غير صحيح؛ لوجود أصلها في السنة، ولقوله : أصحابي كالنجوم بأيهم اقتديتم اهتديتم، وإنما قيد العقد بالأنامل دلالة على الأفضل. كذا في «المرقاة».