كِتَابُ الرِّقَاقِHeart-Softeners
۱ قوله: الرقاق بالكسر ، جمع رقيق، وهو الذي له رقة وسميت أحاديث الباب بذلك؛ لأن في كل منها ما يحدث في القلب رقة عمدة القاري» و«المرقاة» ملتقط منهما.
1 His saying "al-riqaq", with kasra: the plural of raqiq, that which possesses softness. The hadiths of this chapter were so named because in each of them is what produces softness in the heart. Gathered from Umdat al-Qari and al-Mirqat.
عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : نِعْمَتَانِ مَغْبُونُ۱ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ الصَّحَةُ وَالْفَرَاغُ رَوَاهُ الْبُخَارِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Two blessings are squandered 1 by many people: health and free time.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “Squandered”: This is derived either from ghabn with a silent bā’, meaning loss in trade, or from ghabn with a pronounced bā’, meaning deficiency in judgment. It is as if he said: If these two are not used properly, their possessor has squandered them, selling them cheaply with regrettable consequences, or lacking sound judgment entirely. For if a person does not perform acts of obedience during times of health, they are even less likely to do so during illness. The same applies to free time. Thus, they remain without deeds, losing and squandered. A person may be healthy but not free for worship due to preoccupation with earning a living, or vice versa. When both are present and one fails to attain virtues, that is the ultimate loss. How could it not be, when this world is the market of profits and commerce for the Hereafter? Many people fail to acquire sufficient deeds for their return, regretting their wasted lives when they pass, but regret avails them nothing. Allah, the Exalted, said: “That is the Day of Loss.” (At-Taghabun: 9) And he (ﷺ) said: “The people of Paradise do not regret anything except an hour that passed without remembering Allah.” (As stated in Umdat al-Qari and Al-Mirqat.)
۱ قوله: مغبون: إما مشتق من الغبن بسكون الباء، وهو النقص في البيع، وإما من الغبن بفتح الباء، وهو النقص في الرأي. فكأنه قال: هذان الأمران إذا لم يستعملا فيما ينبغي، فقد غبن صاحبهما فيهما، أي باعهما ببخس لا تحمد عاقبته، أو ليس له في ذلك رأي البتة؛ فإن الإنسان إذا لم يعمل الطاعة في زمن صحته، ففي زمن المرض بالطريق الأولى، وعلى ذلك حكم الفراغ أيضًا، فيبقى بلا عمل خاسرا مغبونا هذا، وقد يكون الإنسان صحيحا، ولا يكون متفرغا للعبادة؛ لاشتغاله بأسباب المعاش، وبالعكس، فإذا اجتمعا في العبد، وقصر في نيل الفضائل، فذلك هو الغبن له كل الغبن وكيف لا والدنيا هي سوق الأرباح، وتجارات الآخرة، وكثير من الناس حيث لا يكسبون فيهما من الأعمال كفاية ما يحتاجون إليه في معادهم، فيندمون على تضييع أعمارهم عند زوالها، ولا ينفعهم الندم، قال تعالى: ذَلِكَ يَوْمُ التَّغَابُنِ (التغابن ۹ وقال : «ليس يتحسر أهل الجنة إلا على ساعة مرت بهم ولم يذكروا الله فيها». أخذته من عمدة القاري» و«المرقاة».
وَعَنْ عَمْرِو بْنِ مَيْمُوْنِ الْأَوَدِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللَّهِ ﷺ لِرَجُلٍ وَهُوَ يَعِظُهُ: «اغْتَنِمْ خَمْسًا قَبْلَ خَمْسٍ: شَبَابَكَ قَبْلَ هَرَمِكَ، وَصِحَّتَكَ قَبْلَ سَقَمِكَ، وَغِنَاكَ قَبْلَ فَقْرِكَ، وَفَرَاغَكَ قَبْلَ شُغْلِكَ، وَحَيَاتَكَ قَبْلَ مَوْتِكَ». رَوَاهُ التَّرْمِذِيُّ مُرْسَلًا.
Amr ibn Maymun al-Awdi (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to a man while advising him: “Seize five things before five: your youth before your old age, your health before your illness, your wealth before your poverty, your free time before your preoccupation, and your life before your death.” [Narrated by At-Tirmidhi, as a mursal hadith]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «لَا تَزُولُ قَدَمَا ابْنِ آدَمَ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ خَمْسٍ عَنْ عُمُرِهِ فِيمَ أَفْنَاهُ وَعَنْ شَبَابِهِ فِيمَ أَبْلَاهُ وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ وَمَاذَا عَمِلَ فِيمَا عَلِمَ. رَوَاهُ التَّرْمِذِيُّ.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The feet of the son of Adam will not move on the Day of Resurrection until he is asked about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it, how he spent it, and what he did with what he knew.” [Narrated by At-Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ أَوَّلَ مَا يُسْأَلُ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنَ النَّعِيمِ أَنْ يُقَالَ لَهُ: أَلَمْ نُصِحَ لَكَ جِسْمَكَ وَنُرْوِيَكَ مِنَ الْمَاءِ الْبَارِدِ». رَوَاهُ التَّرْمِذِيُّ .
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The first thing a servant will be asked about on the Day of Resurrection regarding blessings is: ‘Did We not grant you a healthy body and quench you with cool water?’” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «مَا يَنْتَظِر۱ُ أَحَدُكُمْ إِلَّا غِنِّي مُطْغِيًا أَوْ فَقْرًا مُنْسِيًا أَوْ مَرَضًا مُفْسِدًا أَوْ هَرَمًا مُفَنِّدًا أَوْ مَوْتًا مُجْهِزًا أَوِ الدَّجَّالَ، فَالدَّجَّالُ شَرُّ غَائِبِ يُنْتَظَرُ ، أَوِ السَّاعَةَ، وَالسَّاعَةُ أَدْهَى وَأَمَرُّ». رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “None of you awaits 1 anything but wealth that makes him arrogant, poverty that makes him forgetful, illness that corrupts him, old age that weakens him, death that hastens him, the Dajjal, the worst absent evil awaited, or the Hour, and the Hour is more grievous and bitter.” [Narrated by At-Tirmidhi and An-Nasa’i]
Notes / الحواشي
1 His statement: “None of you awaits…”: This is expressed as a rebuke for the negligence of those responsible in matters of their religion. It means: When will you worship your Lord? If you do not worship Him when distractions are few and your body is strong, how will you do so when distractions abound and your strength wanes? Perhaps one of you awaits only wealth, etc. (As stated in Al-Mirqat.)
۱ قوله : ما ينتظر أحدكم إلخ : خرج مخرج التوبيخ على تقصير المكلفين في أمر دينهم، أي متى تعبدون ربكم، فإنكم إن لم تعبدوه مع قلة الشواغل وقوة البدن، فكيف تعبدونه مع كثرة الشواغل وضعف القوى، لعل أحدكم ما ينتظر إلا غنى إلخ. قاله في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : إِنَّ اللهَ يَقُوْلُ: ابْنَ آدَمَ! تَفَرَّغْ لِعِبَادَتِي أَمْلَا صَدْرَكَ غِنِّى وَأَسُدَّ فَقْرَكَ، وَأَنْ لَا تَفْعَلَ مَلَاتُ يَدَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ». رَوَاهُ أَحْمَدُ وَابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah, the Exalted, says: ‘O son of Adam, devote yourself to My worship, and I will fill your heart with sufficiency and relieve your poverty. If you do not, I will fill your hands with preoccupation and not relieve your poverty.’” [Narrated by Ahmad and Ibn Majah]
وَعَنْ عُبَيْدِ اللهِ بْنِ مِحْصَنٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ مُعَافَى فِي جَسَدِهِ عِنْدَهُ قُوتُ يَوْمِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا بِحَذَا فِيْرِهَا. رَوَاهُ التَّرْمِذِيُّ.
Ubaydullah ibn Mihsan (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever among you wakes up secure in his dwelling, healthy in his body, and with enough provision for his day, it is as if the entire world has been gathered for him.” [Narrated by At-Tirmidhi]
وَعَنْ عُثْمَانَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «لَيْسَ۱ لِابْنِ آدَمَ حَقٌّ فِي سِوَى هَذِهِ الْخِصَالِ: بَيْتُ يَسْكُنُهُ، وَثَوْبُ يُوَارِي عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ». رَوَاهُ التَّرْمِذِيُّ.
Uthman (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The son of Adam has no right to anything except these 1: a house to live in, a garment to cover his private parts, and coarse bread and water.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “No right…”: By “right,” he means what is obligated for him by Allah without accountability in the Hereafter. If he suffices with these from lawful means, he will not be questioned about them, as they are essential needs. Anything beyond these pleasures will be questioned, and gratitude for them is required. (As stated in Al-Mirqat.)
۱ قوله: ليس لابن آدم حق إلخ : أراد بالحق ما وجب له من الله من غير تبعة في الآخرة، وسؤال عنه، وإذا اكتفى بذلك من الحلال لم يسأل عنه؛ لأنه من الحقوق التي لا بد للنفس منها، وأما ما سواه من الحظوظ يسأل عنه، ويطالب بشكره. كذا في «المرقاة».
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه)عَنِ النَّبِيِّ ﷺ قَالَ: «أَغْبَطُ أَوْلِيَائِي عِنْدِي لَمُؤْمِنُ خَفِيفُ الْحَاذِ، ذُو حَقٌّ مِنَ الصَّلَاةِ، أَحْسَنَ عِبَادَةَ رَبِّهِ وَأَطَاعَهُ فِي السِّرِّ، وَكَانَ غَامِضًا فِي النَّاسِ، لَا يُشَارُ إِلَيْهِ بِالْأَصَابِعِ، وَكَانَ رِزْقُهُ كَفَافًا فَصَبَرَ عَلَى ذَلِكَ، ثُمَّ نَقَدَ بِيَدِهِ فَقَالَ: عُجِلَتْ مَنِيَّتُهُ قَلَّتْ بَوَاكِيهِ قَلَّ تُرَاثُهُ . رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه .
Abu Umamah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The most enviable of my friends in my sight is a believer with little wealth, devoted to prayer, who worships his Lord excellently and obeys Him in secret, obscure among people, not pointed out, with sufficient provision, patient with it.” Then he snapped his fingers and said: “His death is hastened, his mourners are few, and his inheritance is little.” [Narrated by Ahmad, At-Tirmidhi, and Ibn Majah]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللَّهُ بِمَا آتَاهُ. رَوَاهُ مُسْلِمٌ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Successful is the one who embraces Islam, is provided with sufficiency, and is made content by Allah with what He has given him.” [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «اللَّهُمَّ اجْعَلْ رِزْقَ آلِ مُحَمَّدٍ قُوتًا». وَفِي رِوَايَةٍ: «كَفَافًا». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “O Allah, make the provision of the family of Muhammad sufficient.” In another narration: “Just enough.” [Agreed Upon]
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا طَلَعَتِ الشَّمْسُ إِلَّا وَبِجَنْبَتَيْهَا مَلَكَانِ يُنَادِيَانِ يُسْمِعَانِ ۱ الْخَلَائِقِ غَيْرَ الثَّقَلَيْنِ يَا أَيُّهَا النَّاسُ هَلُمُّوا إِلَى رَبِّكُمْ مَا قَلَّ وَكَفَى خَيْرٌ مِمَّا كَثُرَ وَأَلْهَى». رَوَاهُ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ».
Abu ad-Darda (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The sun does not rise except with two angels at its sides calling out, heard by all creatures except humans and jinn 1: ‘O people, come to your Lord! What is little and sufficient is better than what is abundant and distracting.’” [Narrated by Abu Nu’aym in Al-Hilyah]
Notes / الحواشي
1 His statement: “Heard by all creatures except humans and jinn”: If you ask, if humans do not hear the angels’ call, what is its benefit, and how are they alerted by it? I say: Its benefit is that the truthful and confirmed Prophet (ﷺ) informs of it, either from what he heard himself or what the Absolute Truth informed him of. The Prophet’s conveying this to the community suffices. (Summarized from Al-Mirqat and Al-Lama’at.)
۱ قوله: يسمعان الخلائق غير الثقلين: فإن قلت: فإذا لم يسمع الإنسان نداء ملكين فما الفائدة فيه؟ وكيف يتنبهون بذلك؟ قلت: فائدته أن يخبر الصادق المصدوق بقوله ناقلا عما سمع بنفسه، أو بما أخبر به الحق المطلق، يعني يكفي في ذلك إخبار النبي الأمة به. التقطته من «المرقاة» و«اللمعات».
وَعَنِ الْمِقْدَامِ بْنِ مَعْدِي كَرِبَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «مَا مَلَا آدَمِيٌّ وِعَاءً شَرًّا مِنْ بَطْنٍ بِحَسْبِ ابْنِ آدَمَ أُكُلَاتٌ يُقِمْنَ صُلْبَهُ، فَإِنْ كَانَ لَا مَحَالَةَ فَثُلُثٌ طَعَامٍ وَثُلُثٌ شَرَابٍ وَثُلُثٌ لِنَفَسِهِ». رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَه.
Al-Miqdam ibn Ma’di Karib (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “No human fills a vessel worse than his stomach. A few morsels that keep his back upright are enough for the son of Adam. If it must be, then a third for food, a third for drink, and a third for his breath.” [Narrated by At-Tirmidhi and Ibn Majah]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ رَسُولَ اللهِ ﷺ سَمِعَ رَجُلًا يَتَجَشَّأُ، فَقَالَ: «اقْصِرْ مِنْ جُشَائِكَ، فَإِنَّ أَطْوَلَ النَّاسِ جُوعًا يَوْمَ الْقِيَامَةِ أَطْوَلُهُمْ شِبَعًا فِي الدُّنْيَا». رَوَاهُ الْبَغَوِيُّ في شَرْحِ السُّنَّةِ». وَرَوَى التِّرْمِذِيُّ نحوه.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) heard a man burping and said: “Reduce your burping, for the hungriest people on the Day of Resurrection will be those who were most sated in this world.” [Narrated by Al-Baghawi in Sharh as-Sunnah, and a similar narration by At-Tirmidhi]
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «قَدْ أَفْلَحَ مَنْ أَخْلَصَ قَلْبَهُ لِلْإِيمَانِ، وَجَعَلَ۱ قَلْبَهُ سَلِيمًا وَلِسَانَهُ صَادِقًا وَنَفْسَهُ مُطْمَئِنَّةٌ وَخَلِيقَتَهُ مُسْتَقِيمَةٌ، وَجَعَلَ أُذُنَهُ مُسْتَمِعَةً وَعَيْنَهُ نَاظِرَةً، فَأَمَّا الْأُذُنُ فَقَمِعٌ ۲ وَأَمَّا الْعَيْنُ فَمُقِرَّةٌ لِمَا يُوعَى الْقَلْبُ، وَقَدْ أَفْلَحَ مَنْ جَعَلَ قَلْبَهُ وَاعِيًا». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Successful is the one who purifies his heart for faith, makes his heart sound, 1 his tongue truthful, his soul tranquil, his character upright, his ear attentive, and his eye perceptive. The ear is a funnel, 2 the eye affirms what the heart retains, and successful is the one who makes his heart retentive.” [Narrated by Ahmad and Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “Makes his heart sound”: This means free from envy, hatred, malice, and all blameworthy traits, as well as worldly love, heedlessness of the Lord, and neglect of the Hereafter. (As stated in Al-Mirqat.) 2 His statement: “The ear is a funnel”: Like a grape, it is what is placed at the mouth of a vessel, receiving oil or other substances. (As stated in Al-Mirqat.)
۱ قوله: وجعل قلبه سليما: أي عن الحسد والحقد والبغض وسائر الأخلاق الذميمة، والأحوال الرديئة من حب الدنيا، والغفلة عن المولى والذهول عن العقبي. كذا في «المرقاة».
۲ قوله: فقمع كعنب، ما يوضع في فم الإناء، فيصيب فيه الدهن وغيره. كذا في «المرقاة».
وَعَنْ سَهْلِ بْنِ سَعْدٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «إِنَّ هَذَا الْخَيْرَ خَزَائِنُ لِتِلْكَ الْخَزَائِنِ مَفَاتِيحُ، فَطُوبَى لِعَبْدٍ جَعَلَهُ اللهُ مِفْتَاحًا لِلْخَيْرِ مِغْلَاقًا لِلشَّرِّ، وَوَيْلٌ لِعَبْدٍ جَعَلَهُ اللهُ مِفْتَاحًا لَلشَّرِّ مِغْلَاقًا لِلْخَيْرِ». رَوَاهُ ابْنُ مَاجَه.
Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “This goodness is treasures, and those treasures have keys. Blessed is the servant whom Allah makes a key to goodness and a lock against evil. Woe to the servant whom Allah makes a key to evil and a lock against goodness.” [Narrated by Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : «لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ۱. مُتَّفَقٌ عَلَيْهِ
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Wealth is not from an abundance of possessions, but true wealth is the richness of the soul.” 1 [Agreed Upon]
Notes / الحواشي
1 His statement: “True wealth is the richness of the soul”: This means independence from creation due to the heart’s sufficiency through Allah’s provision. The meaning is that true wealth is the soul’s contentment with what the Lord has given and avoiding greed for worldly gain. One whose heart is greedy for wealth is truly poor, regardless of how much he possesses. (As stated in Al-Mirqat.)
۱ قوله: الغنى غنى النفس أي عن المخلوق لاستغناء القلب بإغناء الرب، والمعنى أن الغنى الحقيقي هو قناعة النفس بما أعطاه المولى، والتجنب عن الحرص في طلب الدنيا، فمن كان قلبه حريصا على جمع المال، فهو فقير في حقيقة الحال ونتيجة المال، وإن كان له كثير من الأموال. كذا في «المرقاة».
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وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : مَنْ طَلَبَ الدُّنْيَا حَلَالًا اسْتِعْفَافًا عَنِ الْمَسْأَلَةِ، وَسَعْيًا عَلَى أَهْلِهِ، وَتَعَطَّفًا عَلَى جَارِهِ، لَقِيَ الله تَعَالَى يَوْمَ الْقِيَامَةِ وَوَجْهُهُ مِثْلُ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَمَنْ طَلَبَ الدُّنْيَا حَلَالًا مُكِاثِرًا مُفَاخِرًا مُرَائِيًا لَقِيَ اللَّهَ تَعَالَى وَهُوَ عَلَيْهِ غَضْبَانُ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ وَأَبُو نُعَيْمٍ فِي الْحِلْيَةِ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever seeks the world lawfully, to avoid begging, provide for his family, and show kindness to his neighbor, will meet Allah, the Exalted, on the Day of Resurrection with his face like the full moon. But whoever seeks the world lawfully for accumulation, pride, or show, will meet Allah, the Exalted, while He is angry with him.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman and Abu Nu’aym in Al-Hilyah]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ يَأْخُذُ عَنِّي هَؤُلَاءِ الْكَلِمَاتِ فَيَعْمَلُ بِهِنَّ أَوْ يُعَلِّمُ مَنْ يَعْمَلُ بِهِنَّ ؟ فَقُلْتُ: أَنَا يَا رَسُولَ اللَّهِ، فَأَخَذَ بِيَدِي فَعَدَّ خَمْسًا فَقَالَ: «اتَّقِ۱ الْمَحَارِمَ تَكُنْ ۲ أَعْبَدَ النَّاسِ، وَارْضَ بِمَا قَسَمَ اللهُ لَكَ تَكُنْ أَغْنَى النَّاسِ، وَأَحْسِنُ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا، وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا، وَلَا تُكْثِرِ الضَّحِكَ؛ فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ». رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ .
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Who will take these words from me and act upon them or teach them to someone who will act upon them?” I said: “I will, O Messenger of Allah.” He took my hand and counted five, saying: “Avoid the forbidden, and you will be the most devout of people. 1 Be content with what Allah has allotted you, and you will be the richest of people. Be kind to your neighbor, and you will be a true believer. Love for others what you love for yourself, and you will be a Muslim. Do not laugh excessively, for excessive laughter deadens the heart.” [Narrated by Ahmad and At-Tirmidhi]
Notes / الحواشي
1 His statement: “Avoid the forbidden, and you will be the most devout of people”: Preventing harm is more important than seeking benefit. Avoiding sins is harder on the soul than performing good deeds. When the means for sin are present, refraining from it is not mere abstention but an act of restraining the soul, which is an act of obedience rewarded, as detailed in the books of our Hanafi scholars. (As stated in Al-Kawkab ad-Durri.) The author of At-Talwih said: Avoiding the forbidden is neither rewarded nor punished. It was objected that it is obligatory, and the obligatory is rewarded. The verse states: “And whoever fears the standing before his Lord and restrains his soul from desire.” (An-Nazi’at: 40) The response is that reward comes from performing the obligatory, not merely avoiding the forbidden, or else one would receive countless rewards for every forbidden act not committed. Restraining the soul from sin, when its means are present and the soul inclines toward it, is an act of obedience rewarded. 2 His statement: “You will be the most devout of people”: For no worship surpasses fulfilling obligations. Common people neglect them, focusing on abundant optional deeds, neglecting the essentials while pursuing virtues. One may owe missed prayers yet seek knowledge or strive in optional worship, or owe zakat or others’ rights yet feed the poor or build mosques and schools. (As stated in Al-Mirqat.)
۱ قوله: اتق المحارم تكن أعبد الناس : فإن دفع الضرر أهمه من جلب النفع، ولا يشق على النفس فعل الحسنات، كما يشق عليه ترك السيئات، وأيضًا فالمنهيات إذا تهيأت أسبابها، فالامتناع عنها لا يبقى تركا، حتى لا يثاب عليه، بل الامتناع عنها حينئذ كف النفس، وهو طاعة يثاب المرء عليها، كما هو مبسوط في كتب أصحابنا الحنفية. قاله في الكوكب الدري». وقال صاحب التلويح»: إن ترك الحرام مما لا يثاب عليه ولا يعاقب. واعترض عليه بأنه واجب، والواجب يثاب عليه. وفي التنزيل: ﴿وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى * (النازعات : ٤٠). والجواب: أن المثاب عليه فعل الواجب، لا عدم مباشرة الحرام، وإلا لكان لكل أحد في كل لحظة مثوبات كثيرة، بحسب كل حرام لا يصدر عنه. ونهي النفس كفها عن الحرام، وهو من قبيل فعل الواجب، ولا نزاع في أن ترك الحرام بمعنى كف النفس عند تهيؤ الأسباب، وميلان النفس إليه مما يثاب عليه.
۲ قوله: تكن أعبد الناس : إذ لا عبادة أفضل من الخروج عن عهدة الفرائض، وعوام الناس يتركونها، ويعتنون بكثرة النوافل، فيضعون الأصول، ويقومون بالفضائل، فربما يكون على شخص قضاء الصلوات ويغفل عن أدائها، ويطلب علما، أو يجتهد عملا في طواف وعبادات نفل، أو يكون على أحد من الزكاة، أو حقوق الناس، فيطعم الفقراء، أو يبني المساجد والمدارس ونحوها. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : تَعِسَ عَبْدُ الدِّينَارِ وَعَبْدُ الدَّرْهَم وَعَبْدُ الْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ وَإِنْ لَمْ يُعْطَ سَخِطَ تَعِسَ وَانْتَكَسَ وَإِذَا شِيكَ فَلَا انْتَقَشَ، طُوبَى لِعَبْدِ آخِذٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللهِ أَشْعَثَ رَأْسُهُ مُغْبَرَّةٍ قَدَمَاهُ، إِنْ كَانَ فِي الحِرَاسَةِ كَانَ فِي الْحِرَاسَةِ، وَإِنْ كَانَ فِي السَّاقَةِ كَانَ فِي السَّاقَةِ، إِنِ اسْتَأْذَنَ لَمْ يُؤْذَنْ لَهُ، وَإِنْ شَفَعَ لَمْ يُشَفَعْ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Woe to the slave of the dinar, the slave of the dirham, and the slave of fine clothes. If given, he is pleased; if not, he is displeased. Woe to him, and may he be overturned. If pricked, may he not recover. Blessed is the servant holding the reins of his horse in the path of Allah, with disheveled hair and dusty feet. If he is on guard, he is on guard; if in the rear, he is in the rear. If he seeks permission, it is not granted; if he intercedes, he is not heeded.” [Narrated by Bukhari]
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «لُعِنَ عَبْدُ الدِّينَارِ وَلُعِنَ عَبْدُ الدَّرْهَمِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Cursed is the slave of the dinar, cursed is the slave of the dirham.” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُوْلُ اللهِ : يَقُوْلُ الْعَبْدُ : مَالِي مَالِي، وَإِنَّ۱ مَا لَهُ مِنْ مَالِهِ ثَلَاثُ: مَا أَكَلَ فَأَفْنَى ، أَوْ لَبِسَ فَأَبْلَى، أَوْ أَعْطَى فَاقْتَنَى، وَمَا سِوَى ذَلِكَ فَهُوَ ذَاهِبُ وَتَارِكُهُ لِلنَّاسِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The servant says: ‘My wealth, my wealth,’ but from his wealth, he has only three: 1 what he eats and consumes, what he wears and wears out, or what he gives and acquires. Beyond that, it departs, and he leaves it to others.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “From his wealth, he has only three…”: The first mā is a relative pronoun, connected to “he has,” and “from his wealth” relates to the connection. “Three” is the predicate, feminized to imply benefits. At-Tayyibi said: The meaning is that what one gains from his wealth are three benefits in total, but only one is truly enduring, while the others are fleeting. (As stated in Al-Mirqat.)
۱ قوله: وإن ما له من ماله ثلاث إلخ: «ما» الأولى موصولة، وله صلة، ومن ماله متعلق بالصلة، و«ثلاث» خبر، وإنما أنثه على تأويل المنافع، ذكره الطيبي رحمه الله، والمعنى أن الذي يحصل له من ماله ثلاث منافع في الجملة، لكن منفعة واحدة منها حقيقة باقية، والباقي منها صورية فانية. كذا في «المرقاة».
وَعَنْ مُطَرِّفٍ عَنْ أَبِيْهِ (رضي الله عنه)قَالَ: أَتَيْتُ النَّبِيَّ ﷺ وَهُوَ يَقْرَأُ أَلْهَاكُمُ التَّكَاثُرُ قَالَ: «يَقُوْلُ ابْنُ آدَمَ : مَالِي مَالِي، قَالَ: وَهَلْ لَكَ يَا ابْنَ آدَمَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ». رَوَاهُ مُسْلِمٌ.
Mutarrif, from his father (may Allah be pleased with him), narrated: “I came to the Prophet (ﷺ) while he was reciting ‘The mutual rivalry for piling up diverts you’ (At-Takathur). He said: ‘The son of Adam says: My wealth, my wealth. But what do you have, O son of Adam, except what you eat and consume, wear and wear out, or give in charity and send forth?’” [Narrated by Muslim]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ، يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ فَيَرْجِعُ أَهْلُهُ وَمَالُهُ وَيَبْقَى عَمَلُهُ». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Three follow the deceased: two return, and one remains with him. His family, his wealth, and his deeds follow him. His family and wealth return, but his deeds remain.” [Agreed Upon]
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أَيُّكُمْ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ مَالِهِ؟ قَالُوا : يَا رَسُولَ اللهِ ! مَا مِنَّا أَحَدٌ إِلَّا مَالُهُ أَحَبُّ إِلَيْهِ مِنْ مَالِ وَارِثِهِ، قَالَ: «فَإِنَّ ١ مَالَهُ مَا قَدَّمَ وَمَالُ وَارِثِهِ مَا أَخَّر». رَوَاهُ الْبُخَارِيُّ.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Which of you loves the wealth of his heir more than his own wealth?” They said: “O Messenger of Allah, none of us but loves his own wealth more than his heir’s.” He said: “Indeed, his wealth is what he sends forth, 1 and the wealth of his heir is what he leaves behind.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “Indeed, his wealth is what he sends forth…”: If you say this contradicts his statement to Sa’d: “That you leave your heirs wealthy is better than leaving them dependent, begging others,” I say: There is no contradiction. Sa’d intended to give all his wealth in charity during his illness, and his heir was his daughter, who could not earn. He was instructed to give a third and leave the rest for her. This hadith addresses the companions in their health, urging them to send forth some wealth to benefit them on the Day of Resurrection, not to give all their wealth during illness, which would deprive their heirs and leave them begging. The Lawgiver permits disposing of only a third. (As stated in Umdat al-Qari.)
١ قوله: فإن ماله ما قدم إلخ : فإن قلت: هذا يعارض قوله لسعد الله: إنك أن تذر ورثتك أغنياء خير من أن تتركهم عالة يتكففون الناس. قلت: لا تعارض بينهما؛ لأن سعدا أراد أن يتصدق بماله كله في مرضه، وكان وارثه بنته، ولا طاقة لها على الكسب، فأمره أن يتصدق منه بثلثه، ويكون باقيه لابنته، وحديث الباب إنما خاطب به أصحابه في صحتهم، وحرضهم على تقديم شيء من مالهم؛ لينفعهم يوم القيامة، وليس المراد منه أن تقديم جميع ماله عند مرضه، فإن ذلك تحريم للورثة، وتركهم فقراء يسألون الناس، وإنما الشارع جعل له التصرف في ماله بالثلث فقط. كذا في عمدة القاري».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) يُبَلِّغُ بِهِ قَالَ: «إِذَا مَاتَ الْمَيِّتُ قَالَتِ الْمَلَائِكَةُ: مَا قَدَّمَ، وَقَالَ بَنُوْ آدَمَ مَا خَلَّفَ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Hurairah (may Allah be pleased with him) narrated: “When a person dies, the angels say: ‘What did he send forth?’ And the children of Adam say: ‘What did he leave behind?’” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ أَنَسٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: يُجَاءُ بِابْنِ آدَمَ يَوْمَ الْقِيَامَةِ كَأَنَّهُ بَذَجٌ، فَيُوقَفُ بَيْنَ يَدَيْ اللَّهِ، فَيَقُولُ لَهُ: أَعْطَيْتُكَ وَخَوَّلْتُكَ وَأَنْعَمْتُ عَلَيْكَ فَمَاذَا صَنَعْتَ؟ فَيَقُوْلُ : يَا رَبِّ جَمَعْتُهُ وَثَمَّرْتُهُ وَتَرَكْتُهُ أَكْثَرَ مَا كَانَ، فَارْجِعْنِي آتِكَ بِهِ كُلِّهِ، فَيَقُوْلُ لَهُ: أَرِنِي مَا قَدَّمْتَ؟، فَيَقُوْلُ: رَبِّ جَمَعْتُهُ وَثَمَّرْتُهُ وَتَرَكْتُهُ أَكْثَرَ مَا كَانَ فَارْجِعْنِي آتِكَ بِهِ كُلِّهِ، فَإِذَا عَبْدُ لَمْ يُقَدِّمْ خَيْرًا فَيُمْضَى بِهِ إِلَى النَّارِ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The son of Adam will be brought on the Day of Resurrection like a lamb and stood before Allah. Allah will say to him: ‘I gave you, granted you authority, and bestowed blessings upon you. What did you do?’ He will say: ‘O Lord, I gathered it, increased it, and left it more than it was. Return me, and I will bring it all to You.’ Allah will say: ‘Show Me what you sent forth.’ He will say: ‘O Lord, I gathered it, increased it, and left it more than it was. Return me, and I will bring it all to You.’ If the servant sent forth no good, he will be taken to the Fire.” [Narrated by At-Tirmidhi]
وَعَنْ كَعْبِ بْنِ عَيَاضٍ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «إِنَّ لِكُلِّ أُمَّةٍ فِتْنَةً١ وَفِتْنَةُ أُمَّتِي الْمَالُ». رَوَاهُ التَّرْمِذِيُّ.
Ka’b ibn Iyadh (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “Every nation has a trial, 1 and the trial of my nation is wealth.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Trial”: This refers to what leads one to misguidance and disobedience. (As stated in Al-Mirqat.)
١ قوله: فتنة : وهي ما توقع أحدا في الضلالة والمعصية. كذا في «المرقاة».
وَعَنْ أَبِي هَاشِمِ بْنِ عُتْبَةَ (رضي الله عنه) قَالَ: عَهِدَ إِلَيَّ رَسُولُ اللَّهِ ﷺ قَالَ: «إِنَّمَا يَكْفِيكَ مِنْ جَمْعِ الْمَالِ خَادِمُ وَمَرْكَبُ فِي سَبِيلِ اللهِ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
Abu Hashim ibn Utbah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) advised him: “It is enough for you to gather wealth for a servant and a mount in the path of Allah.” [Narrated by Ahmad, At-Tirmidhi, An-Nasa’i, and Ibn Majah]
وَعَنْ مُعَاوِيَةَ (رضي الله عنه) أَنَّهُ دَخَلَ عَلَى خَالِهِ أَبِي هَاشِمِ بْنِ عُتْبَةَ يَعُودُهُ، فَبَكَى أَبُوْ هَاشِمٍ، فَقَالَ: مَا يُبْكِيكَ يَا خَالُ أَوَجَعُ يُشْئِزُكَ أَمْ حِرْصُ عَلَى الدُّنْيَا، قَالَ: كَلَّا، وَلَكِنَّ رَسُولَ اللهِ ﷺ عَهِدَ إِلَيْنَا عَهْدًا لَمْ أَخُذْ بِهِ، قَالَ: وَمَا ذَلِكَ؟ قَالَ: سَمِعْتُهُ يَقُوْلُ: «إِنَّمَا يَكْفِيكَ مِنْ جَمْعِ الْمَالِ خَادِمُ وَمَرْكَبُ فِي سَبِيلِ اللهِ، وَإِنِّي أُرَانِي قَدْ جَمَعْتُ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
Mu’awiyah (may Allah be pleased with him) narrated that he visited his uncle Abu Hashim ibn Utbah to check on him, and Abu Hashim wept. He asked: “What makes you weep, O uncle? Is it pain troubling you or greed for the world?” He replied: “No, but the Messenger of Allah (ﷺ) advised us with a counsel I did not follow.” He asked: “What was that?” He said: “I heard him say: ‘It is enough for you to gather wealth for a servant and a mount in the path of Allah,’ and I see that I have gathered.” [Narrated by Ahmad, At-Tirmidhi, An-Nasa’i, and Ibn Majah]
وَعَنْ أُمَّ الدَّرْدَاءِ قَالَتْ: قُلْتُ لِأَبِي الدَّرْدَاءِ: مَا لَكَ١ لَا تَطْلَبُ كَمَا يَطْلُبُ فُلَانُ؟ فَقَالَ: إِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «إِنَّ أَمَامَكُمْ۲ عَقَبَةً كَؤُوْدًا لَا يُجَاوِزُهَا الْمُثَقَّلُوْنَ، فَأُحِبُّ أَنْ أَتَخَفَّفَ لِتِلْكَ الْعَقَبَةِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Umm ad-Darda narrated that she said to Abu ad-Darda: “Why don’t you seek 1 as so-and-so seeks?” He replied: “I heard the Messenger of Allah (ﷺ) say: ‘Before you is a steep ascent 2 that the heavily burdened will not cross.’ So I wish to lighten myself for that ascent.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 Her statement: “Seek”: This means wealth or status. (As stated in Al-Mirqat.)
2 His statement: “Before you is a steep ascent”: This refers to death, the grave, the resurrection, and their terrors and hardships, likened to climbing a steep pass and enduring its challenges. (As stated in Al-Mirqat.)
١ قوله : مالك لا تطلب : أي مالا أو منصبا. قاله في «المرقاة».
۲ قوله : أمامكم عقبة : المراد بها الموت والقبر والحشر وأهوالها وشدائدها شبهها بصعود العقبة ومكابدة ما يلحق الرجل من قطعها. كذا في «المرقاة»
وَعَنْ جُبَيْرِ بْنِ نُفَيْرٍ مُرْسَلًا قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مَا أُوْحِيَ إِلَيَّ أَنْ أَجْمَعَ الْمَالَ وَأَكُوْنَ مِنَ التَّاجِرِينَ، وَلَكِنْ أُوْحِيَ إِلَيَّ أَنْ {فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ وَاعْبُدُ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ} (الحجر: ۹۸-۹۹). رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ» وَأَبُوْ نُعَيْمٍ فِي الْحِلْيَةِ» عَنْ أَبِي مُسْلِمٍ .
Jubayr ibn Nufayr narrated, as a mursal hadith, that the Messenger of Allah (ﷺ) said: “It was not revealed to me to amass wealth or be among the traders, but it was revealed to me: ‘So glorify the praise of your Lord and be among those who prostrate, and worship your Lord until certainty comes to you.’ (Al-Hijr: 98-99)” [Narrated by Al-Baghawi in Sharh as-Sunnah and Abu Nu’aym in Al-Hilyah from Abu Muslim]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : عَرَضَ عَلَيَّ رَبِّي لِيَجْعَلَ لِي بَطْحَاءَ مَكَّةَ ذَهَبًا، فَقُلْتُ: لَا يَا رَبِّ، وَلَكِنْ أَشْبَعُ يَوْمًا وَأَجُوعُ يَوْمًا، فَإِذَا جُعْتُ تَضَرَّعْتُ إِلَيْكَ وَذَكَرْتُكَ، وَإِذَا شَبِعْتُ حَمِدْتُكَ وَشَكَرْتُكَ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Abu Umamah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “My Lord offered to turn the valley of Mecca into gold for me. I said: ‘No, O Lord, but let me be sated one day and hungry another. When I am hungry, I will supplicate to You and remember You, and when I am sated, I will praise You and thank You.’” [Narrated by Ahmad and At-Tirmidhi]
وَعَنِ ابْن كَعْبِ بْنِ مَالِكٍ وَعَنْ أَبِيْهِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَا ذِثْبَانِ جَائِعَانِ أُرْسِلَا فِي غَنَمٍ بِأَفْسَدَ لَهَا مِنْ حِرْصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرَفِ لِدِينِهِ».۱ رَوَاهُ التَّرْمِذِيُّ وَالدَّارِميُّ.
Ibn Ka’b ibn Malik, from his father (may Allah be pleased with him), narrated that the Messenger of Allah (ﷺ) said: “Two hungry wolves sent into a flock of sheep are not more destructive to it than a man’s greed for wealth and status is to his religion.” 1 [Narrated by At-Tirmidhi and Ad-Darimi]
Notes / الحواشي
1 His statement: “To his religion”: This relates to “more destructive.” The meaning is that a man’s greed for them is more destructive to his religion, likened to a weak flock, than the wolves’ destruction of the sheep. (As stated in Al-Mirqat.)
۱ قوله: لدينه متعلق بـ «أفسد»، المعنى أن حرص المرء عليهما أكثر إفسادا لدينه المشبه بالغنم لضعفه بجنب حرصه من إفساد الذئبين للغنم. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنَّ مِمَّا أَخَافُ عَلَيْكُمْ مِنْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ زَهْرَةِ الدُّنْيَا وَزِينَتِهَا، فَقَالَ رَجُلٌ: يَا رَسُوْلَ اللَّهِ أَوَ يَأْتِي الْخَيْرُ بِالشَّرِّ، فَسَكَتَ حَتَّى ظَنَنَّا أَنَّهُ يُنْزَلُ عَلَيْهِ، قَالَ: فَمَسَحَ عَنْهُ الرُّحَضَاءَ وَقَالَ: أَيْنَ السَّائِل؟» وَكَأَنَّهُ حَمِدَهُ، فَقَالَ: إِنَّهُ لَا يَأْتِيَ الْخَيْرُ بِالشَّرِّ، وَإِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ مَا يَقْتُلُ حَبَطًا، أَوْ يُلِمُّ إِلَّا آكِلَةَ الْخَضِرِ أَكَلَتْ حَتَّى إِذَا امْتَدَّتْ خَاصِرَنَاهَا اسْتَقْبَلَتْ عَيْنَ الشَّمْسِ فَتَلَطَتْ وَبَالَتْ، ثُمَّ عَادَتْ فَأَكَلَتْ، وَإِنَّ هَذَا الْمَالَ خَضِرُ حُلْوَةٌ، فَمَنْ أَخَذَهُ بِحَقِّهِ وَوَضَعَهُ فِي حَقَّهِ، فَنِعْمَ الْمَعُوْنَةُ هُوَ، وَمَنْ أَخَذَهُ بِغَيْرِ حَقِّهِ كَانَ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، وَيَكُوْنُ شَهِيدًا عَلَيْهِ يَوْمَ الْقِيَامَةِ». مُتَّفَقٌ عَلَيْهِ .
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “What I fear for you after me is what will be opened to you of the world’s splendor and adornment.” A man said: “O Messenger of Allah, does good bring evil?” He was silent until we thought revelation was descending upon him. He wiped the sweat from himself and said: “Where is the questioner?” It was as if he praised him. He said: “Good does not bring evil. What the spring brings forth may kill with bloating or nearly so, except for the eater of green, who eats until its flanks are full, faces the sun, chews its cud, and relieves itself, then eats again. This wealth is green and sweet. Whoever takes it rightfully and uses it rightfully, it is an excellent aid. But whoever takes it wrongfully is like one who eats but is never satisfied, and it will be a witness against him on the Day of Resurrection.” [Agreed Upon]
وَعَنْ جَابِرٍ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ أَخْوَفَ مَا أَتَخَوَّفُ عَلَى أُمَّتِيْ الْهَوَى وَطُولَ الْأَمَلِ، فَأَمَّا الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ ، وَأَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ، وَهَذَهِ الدُّنْيَا مُرْتَحِلَةُ ذَاهِبَةٌ، وَهَذَهِ الْآخِرَةُ مُرْتَحِلَةٌ قَادِمَةٌ، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُوْنَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تَكُوْنُوْا مِنْ بَنِي الدُّنْيَا فَافْعَلُوْا؛ فَإِنَّكُمُ الْيَوْمَ فِي دَارِ الْعَمَلِ وَلَا حِسَابَ، وَأَنْتُمْ غَدًا فِي دَارِ الْآخِرَةِ وَلَا عَمَلَ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “What I fear most for my nation is desire and prolonged hopes. Desire turns one away from the truth, and prolonged hopes make one forget the Hereafter. This world is departing, and the Hereafter is approaching. Each has its children. If you can, do not be among the children of this world, for today you are in the abode of action without reckoning, and tomorrow you will be in the abode of the Hereafter without action.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ عَليٍّ (رضي الله عنه) قَالَ: ارْتَحَلَتِ الدُّنْيَا مُدْبِرَةً، وَارْتَحَلَتِ الْآخِرَةُ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا؛ فَإِنَّ الْيَوْمَ عَمَلُ وَلَا حِسَابَ، وَغَدًا حِسَابٌ وَلَا عَمَلُ. رَوَاهُ الْبُخَارِيُّ فِي تَرْجَمَةِ الْبَابِ.
Ali (may Allah be pleased with him) narrated: “The world has departed, turning its back, and the Hereafter is approaching, coming forward. Each has its children. Be among the children of the Hereafter, not the children of this world, for today is for action without reckoning, and tomorrow is for reckoning without action.” [Narrated by Bukhari in the chapter heading]
وَعَنْ عَمْرِو بْنِ عَوْفٍ قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «فَوَاللَّهِ لَا الْفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخَشَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ». مُتَّفَقٌ عَلَيْهِ.
Amr ibn Awf narrated that the Messenger of Allah (ﷺ) said: “By Allah, I do not fear poverty for you, but I fear that the world will be spread out for you as it was for those before you, and you will compete for it as they did, and it will destroy you as it destroyed them.” [Agreed Upon]
وَعَنْ عَمْرٍو أَنَّ النَّبِيَّ ﷺ خَطَبَ يَوْمًا فَقَالَ فِي خُطْبَتِهِ: «أَلَا إِنَّ الدُّنْيَا عَرَضُ حَاضِرٌ، يَأْكُلُ مِنْهَا الْبَرُّ وَالْفَاجِرُ، أَلَا وَإِنَّ الْآخِرَةَ أَجل صَادِقُ، يَقْضِيْ فِيهَا مَلِكُ قَادِرُ، أَلَا وَإِنَّ الْخَيْرَ كُلَّهُ بِعَذَافِيْرِهِ فِي الْجَنَّةِ، أَلَا وَإِنَّ الشَّرَّ كُلَّهُ بِحَذَا فِيْرِهِ فِي النَّارِ، أَلَا فَاعْمَلُوْا وَأَنْتُمْ مِنَ اللهِ عَلَى حَدْرٍ ، وَاعْلَمُوا أَنَّكُمْ مَعْرُوْضُونَ عَلَيَّ أَعْمَالَكُمْ، {فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ}(الزلزال: ۷-۸) . رَوَاهُ الشَّافِعِيُّ.
Amr narrated that the Prophet (ﷺ) delivered a sermon one day, saying: “Indeed, the world is a present provision, from which the righteous and the wicked eat. Indeed, the Hereafter is a true promise, judged by a Mighty King. Indeed, all goodness, in its entirety, is in Paradise. Indeed, all evil, in its entirety, is in the Fire. So act while you are cautious of Allah, and know that your deeds will be presented to Me. ‘Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.’ (Az-Zalzalah: 7-8)” [Narrated by Ash-Shafi’i]
وَعَنْ شَدَّادِ بن أَوْسٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ اللَّهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ: «أَيُّهَا النَّاسُ، إِنَّ الدُّنْيَا عَرَضٌ حَاضِرٌ يَأْكُلُ مِنْهَا الْبَرُّ وَالْفَاجِرُ، وَإِنَّ الْآخِرَةَ وَعَدٌ صَادِقٌ ، يَحْكُمُ فِيهَا مَلِكٌ قَادِرٌ ، يُحِقُ بِهَا الْحَقَّ وَيُبْطِلُ الْبَاطِلَ، كُونُوا أَبْنَاءَ الْآخِرَةِ وَلَا تَكُونُوا أَبْنَاءَ الدُّنْيَا، فَإِنَّ كُلَّ أُمٍّ يَتْبَعُهَا وَلَدُهَا». رَوَاهُ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ».
Shaddad ibn Aws narrated that he heard the Messenger of Allah (ﷺ) say: “O people, the world is a present provision, from which the righteous and the wicked eat. The Hereafter is a true promise, judged by a Mighty King who establishes truth and nullifies falsehood. Be children of the Hereafter, not children of the world, for every mother is followed by her child.” [Narrated by Abu Nu’aym in Al-Hilyah]
وَعَنْ مَالِكٍ أَنَّ لُقْمَانَ قَالَ لِابْنِهِ: يَا بُنَيَّ، إِنَّ النَّاسَ قَدْ تَطَاوَلَ عَلَيْهِمْ مَا يُوْعَدُوْنَ وَهُمْ إِلَى الْآخِرَةِ سِرَاعًا يَذْهَبُوْنَ، وَإِنَّكَ قَدِ اسْتَدْبَرْتَ الدُّنْيَا مُنْذُ كُنْت، وَاسْتَقْبَلْتَ الْآخِرَةَ، وَإِنَّ دَارًا تَسِيرُ إِلَيْهَا أَقْرَبُ إِلَيْكَ مِنْ دَارٍ تَخْرُجُ مِنْهَا. رَوَاهُ رَزِينٌ.
Malik narrated that Luqman said to his son: “O my son, what people are promised has long been delayed, yet they hasten toward the Hereafter. You have turned your back on the world since you were born and faced the Hereafter. A home you are heading toward is closer to you than a home you are leaving.” [Narrated by Razin]
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Musa al-Ash’ari narrated that the Messenger of Allah (ﷺ) said: “Whoever loves his world harms his Hereafter, and whoever loves his Hereafter harms his world. So prefer what endures over what perishes.” [Narrated by Ahmad and Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ الْمُسْتَوْرِدِ بْنِ شَدَّادٍ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُوْلُ: «وَاللَّهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا مِثْلُ مَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ هَذِهِ». رَوَاهُ مُسْلِمٌ.
Al-Mustawrid ibn Shaddad (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “By Allah, the world compared to the Hereafter is like one of you dipping his finger in this.” [Narrated by Muslim]
وَعَنْ جَابِرٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ مَرَّ بِجَدْيِ أَسَكَ مَيِّتٍ، فَقَالَ: «أَيُّكُمْ يُحِبُّ أَنَّ هَذَا لَهُ بِدِرْهَم ؟ فَقَالُوا: مَا نُحِبُّ أَنَّهُ لَنَا بِشَيْءٍ، وَمَا نَصْنَعُ بِهِ؟ قَالَ: «فَوَاللَّهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا عَلَيْكُمْ». رَوَاهُ مُسْلِمٌ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) passed by a dead, scrawny kid and said: “Which of you would like to have this for a dirham?” They said: “We wouldn’t want it for anything. What would we do with it?” He said: “By Allah, the world is more insignificant to Allah than this is to you.” [Narrated by Muslim]
وَعَنْ سَهْلِ بْنِ سَعْدِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَوْ كَانَتْ الدُّنْيَا تَعْدِلُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ، مَا سَقَى كَافِرًا مِنْهَا شَرْبَةً. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “If the world were worth a mosquito’s wing to Allah, He would not give a disbeliever a sip of its water.” [Narrated by Ahmad, At-Tirmidhi, and Ibn Majah]
وَعَنْ أَنَسٍ(رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : «إِنَّ۱ اللَّهَ لَا يَظْلِمُ مُؤْمِنًا حَسَنَةً يُعْطَى بِهَا فِي الدُّنْيَا وَيُجْزَى بِهَا فِي الْآخِرَةِ، وَأَمَّا الْكَافِرُ فَيُطْعَمُ بِحَسَنَاتِ مَا عَمِلَ بِهَا لِلَّهِ فِي الدُّنْيَا حَتَّى إِذَا أَفْضَى إِلَى الْآخِرَةِ لَمْ تَكُنْ لَهُ حَسَنَةٌ يُجْزَى بِهَا». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Indeed, Allah does not wrong a believer regarding a good deed; 1 he is rewarded for it in this world and the Hereafter. As for the disbeliever, he is fed for his good deeds done for Allah in this world, so when he reaches the Hereafter, he has no good deed to be rewarded for.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Indeed, Allah does not wrong a believer…”: The meaning is that Allah rewards the believer with favor and the disbeliever with justice, and He is not questioned about what He does. (As stated in Al-Mirqat.)
۱ قوله : إن الله لا يظلم مؤمنا حسنة إلخ : حاصله: أن الله يقابل عبده المؤمن بالفضل ، والكافر بالعدل، ولا يُسأل عما يفعل. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : الدُّنْيَا سِجْنُ ۱ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The world is a prison for the believer and a paradise for the disbeliever.” 1 [Narrated by Muslim]
Notes / الحواشي
1 His statement: “A prison for the believer and a paradise for the disbeliever”: It is like a prison for the believer compared to the reward and eternal bliss prepared for him in the Hereafter, and like a paradise for the disbeliever compared to the punishment and painful torment prepared for him in the Hereafter. (As stated in Al-Mirqat.)
۱ قوله: سجن المؤمن وجنة الكافر : أي كالسجن للمؤمن في جنب ما أعد له في الآخرة من الثواب والنعيم المقيم، وكالجنة للكافر في جنب ما أعد له في الآخرة من العقوبة والعذاب الأليم. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ : حُجِبَتِ النَّارُ بِالشَّهَوَاتِ، وَحُجِبَتِ الْجَنَّةُ بِالْمَكَارِهِ». مُتَّفَقٌ عَلَيْهِ، إِلَّا عِنْدَ مُسْلِمٍ: «حُقَّتْ بَدْلَ «حُجِبَتْ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Fire is veiled by desires, and Paradise is veiled by hardships.” [Agreed Upon, except Muslim has “surrounded” instead of “veiled.”]
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ نَامَ عَلَى حَصِيرٍ فَقَامَ وَقَدْ أَثَرَ فِي جَسَدِهِ، فَقَالَ ابْنُ مَسْعُوْدٍ: يَا رَسُوْلَ اللهِ! لَوْ أَمَرْتَنَا أَنْ نَبْسُطَ لَكَ وَنَعْمَلَ، فَقَالَ: «مَا لِي وَلِلدُّنْيَا، وَمَا أَنَا وَالدُّنْيَا إِلَّا كَرَاكِبِ اسْتَظَلَّ تَحْتَ شَجَرَةٍ، ثُمَّ رَاحَ وَتَرَكَهَا». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) slept on a mat, and when he rose, it had left marks on his body. Ibn Mas’ud said: “O Messenger of Allah, if you had ordered us, we would have spread something for you and prepared it.” He said: “What have I to do with the world? I am with the world only like a rider who rests under a tree, then departs and leaves it behind.” [Narrated by Ahmad, At-Tirmidhi, and Ibn Majah]
وَعَنْ عَائِشَةَ (رضي الله عنها) عَنْ رَسُولِ اللهِ ﷺ قَالَ: «الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ، وَمَالُ مَنْ لَا مَالَ لَهُ، وَلَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Aishah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “The world is a home for those without a home, wealth for those without wealth, and gathered by those without sense.” [Narrated by Ahmad and Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ حُذَيْفَةَ (رضي الله عنه)قَالَ : سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ فِي خُطْبَتِهِ: «الْخَمْرُ جُمَاعُ الْإِثْمِ، وَالنِّسَاءُ حَبَائِلُ الشَّيْطَانِ، وَحُبُّ الدُّنْيَا رَأْسُ كُلَّ خَطِيئَةٍ»، قَالَ: وَسَمِعْتُهُ يَقُوْلُ: «أَخْرُوْا النِّسَاءَ حَيْثُ أَخَّرَهُنَّ اللَّهُ. ۱ رَوَاهُ رَزِينُ.
وَرَوَى الْبَيْهَقِيُّ مِنْهُ فِي شُعَبِ الْإِيْمَانِ عَنِ الْحَسَنِ مُرْسَلًا: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ. قَالَ عَلِيُّ الْقَارِي رَحِمَهُ اللهُ الْبَارِيْ: وَأَصْحَابُنَا اسْتَدَلُّوْا بِقَوْلِهِ ﷺ: «أَخْرُوْا النِّسَاءَ حَيْثُ أَخَّرَهُنَّ اللَّهُ عَلَى بُطْلَانِ مُحَاذَاةِ الْمَرْأَةِ بِشُرُوطِهَا الْمُعْتَبَرَةِ عَلَى مَا هُوَ مُقَرَّرٌ عِنْدَهُمْ وَمُحَقَّقٌٌ عِنْدَ الْمُحَقِّقِ ابْنِ الْهُمَامِ (رحمه الله).
Hudhayfah (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say in his sermon: “Wine is a gathering of sin, women are the snares of Satan, and love of the world is the root of every sin.” He said: “And I heard him say: ‘Keep women in their place as Allah has placed them.’” [Narrated by Razin] 1
Al-Bayhaqi narrated from Al-Hasan, as a mursal hadith, in Shu’ab al-Iman: “Love of the world is the root of every sin.” Ali al-Qari (may Allah have mercy on him) said: Our scholars cite the Prophet’s (ﷺ) statement: “Keep women in their place as Allah has placed them,” to refute the permissibility of women aligning with men under specific conditions, as established by them and verified by the scholar Ibn al-Humam (may Allah have mercy on him).
Notes / الحواشي
1 His statement: “Narrated by Razin…”: In At-Tamyiz by Ibn ar-Rabi’, the hadith: “Keep them in their place as Allah has placed them,” refers to women. Our teacher mentioned in Musannaf Abdul-Razzaq and cited hadiths with similar meanings from At-Tabarani’s chain, then said: “We will not elaborate on them.” He referenced some in the abridged Takhrij al-Hidayah. The hadith is well-known among hadith scholars, but in the linguistic sense, not the technical sense, as it is applied to what is near certain or in the linguistic sense, as per the author of Al-Hidayah: “And for us is the well-known hadith.” (As stated in Al-Mirqat.)
۱ قوله: رواه رزين الخ: وفي التمييز» لابن الربيع حديث: أخروهن من حيث أخر هن الله»، يعني النساء. قال شيخنا في مصنف عبد الرزاق الله وذكر أحاديث بمعناه من طريق الطبراني، ثم قال: ولا نطيل بها، وأشار شيخنا لبعضها في مختصر تخريج الهداية، انتهى. فالحديث مشهور عند المحدثين، لكن بالمعنى اللغوي لا بالمعنى الاصطلاحي؛ فإنه يطلق على القريب من المتواتر القطعي، وعلى المعنى اللغوي قول صاحب الهداية». ولنا الحديث المشهور. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «هَلْ۱ مِنْ أَحَدٍ يَمْشِي عَلَى الْمَاءِ إِلَّا ابْتَلَّتْ قَدَمَاهُ» قَالُوا: لَا يَا رَسُولَ اللهِ، قَالَ: كَذَلِكَ صَاحِبُ الدُّنْيَا لَا يَسْلَمُ مِنَ الذُّنُوْبِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Can anyone 1 walk on water without his feet getting wet?” They said: “No, O Messenger of Allah.” He said: “Likewise, the one who engages with the world does not escape sins.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “Can anyone…”: This means, can anyone walk on water in any state without getting wet? The essence is: Can walking on water occur without wetness? (As stated in Al-Mirqat.)
۱ قوله: هل من أحد إلخ أي هل يمشي على الماء في حال من الأحوال إلا في حال الابتلال، وحاصل معناه: هل يتحقق المشي على الماء بلا ابتلال. كذا في «المرقاة».
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا رَأَيْتَ اللَّهَ عَزَّ وَجَلَّ يُعْطِي الْعَبْدَ مِنَ الدُّنْيَا عَلَى مَعَاصِيهِ مَا يُحِبُّ، فَإِنَّمَا هُوَ اسْتِدْرَاجٌ ، ثُمَّ تَلَا رَسُوْلُ اللهِ ﷺ: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلَّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ}. رَوَاهُ أَحْمَدُ.
Uqbah ibn Amir (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “If you see Allah, the Mighty and Exalted, granting a servant worldly things he loves despite his sins, it is only a gradual drawing in.” Then the Messenger of Allah (ﷺ) recited: “So when they forgot what they had been reminded of, We opened to them the gates of everything until, when they rejoiced in what they were given, We seized them suddenly, and they were in despair.” (Al-An’am: 44) [Narrated by Ahmad]
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَتَّخِذُوا ۱ الضَّيْعَةَ فَتَرْغَبُوا فِي الدُّنْيَا». رَوَاهُ التَّرْمِذِيُّ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Do not take to estates, 1 lest you become attached to the world.” [Narrated by At-Tirmidhi and Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “Do not take to estates…”: This prohibits preoccupation with estates or similar things that hinder fulfilling the Lord’s worship or attending to matters of the Hereafter as required. (As stated in Al-Mirqat.)
۱ قوله : لا تتخذوا الضيعة إلخ : المراد النهي عن الاشتغال بها وبأمثالها مما يكون مانعا عن القيام بعبادة المولى، وعن التوجه، كما ينبغي إلى أمور العقبى. كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ لَنَا سِتْرٌ فِيهِ تَمَاثِيلُ طَيْرٍ، فَقَالَ رَسُوْلُ اللَّهِ ﷺ: يَا عَائِشَةَ ! حَوَّلِيهِ؛ فَإِنِّي إِذَا رَأَيْتُهُ ذَكَرْتُ الدُّنْيَا». رَوَاهُ أَحْمَدُ
Aishah (may Allah be pleased with her) narrated that they had a curtain with bird figures. The Messenger of Allah (ﷺ) said: “O Aishah, move it, for when I see it, 1 I am reminded of the world.” [Narrated by Ahmad]
Notes / الحواشي
1 His statement: “For when I see it…”: He did not cite the prohibition of images or their preventing angels from entering, either because this was before their prohibition, the figures were too fine to be noticed, they were permissible on cushions or bedding, or to teach his household to avoid luxury and worldly pleasures, so they would not replace it with another curtain, even without images. (As stated in Al-Lama’at.)
۱ قوله: فإني إذا رأيته إلخ : لم يعلله له بحرمة التماثيل، ومنعها عن دخول الملائكة، إما لأنه كان قبل النهي عنها، أو لأنها كان دقيقة لا تبدو للناظر، أو لأنه قد لا يحرم في أمثال الوسد والفراش، أو لينبه أهل بيته على ترك الترفه والتنعم بما هو من الدنيا، حتى لا يأخذوا سترا آخر، ولو غير مصور. كذا في «اللمعات».
وَعَنْ خَبَّابٍ (رضي الله عنه) عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «مَا أَنْفَقَ الْمُؤْمِنُ مِنْ نَفَقَةٍ إِلَّا أُجِرَ فِيهَا، إِلَّا نَفَقَتُهُ فِي هَذَا التُّرَابِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه .
Khabbab (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “No expenditure of a believer is without reward, except what he spends on this dust.” [Narrated by At-Tirmidhi and Ibn Majah]
وَعَنْ أَنَسٍ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «النَّفَقَةُ كُلُّهَا فِي سَبِيلِ اللَّهِ إِلَّا الْبِنَاءَ، فَلَا خَيْرَ فِيهِ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “All expenditure is in the path of Allah except building, for there is no good in it.” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ خَرَجَ يَوْمًا وَنَحْنُ مَعَهُ، فَرَأَى قُبَّةٌ مُشْرِفَةً، فَقَالَ: «مَا هَذِهِ؟» قَالَ لَهُ أَصْحَابُهُ: هَذِهِ لِفُلَانٍ رَجُلٍ مِنَ الْأَنْصَارِ، فَسَكَتَ وَحَمَلَهَا۱ فِي نَفْسِهِ حَتَّى إِذَا جَاءَ صَاحِبُهَا، فَسَلَّمَ عَلَيْهِ فِي النَّاسِ، فَأَعْرَضَ عَنْهُ، صَنَعَ ذَلِكَ مِرَارًا حَتَّى عَرَفَ الرَّجُلُ الْغَضَبَ فِيهِ وَالْإِعْرَاضَ عَنْهُ ، فَشَكَا ذَلِكَ إِلَى أَصْحَابِهِ، وَقَالَ: وَاللَّهِ إِنِّي لَأُنْكِرُ رَسُولَ اللهِ ، قَالُوا: خَرَجَ فَرَأَى قُبَّتَكَ، فَرَجَعَ الرَّجُلُ إِلَى قُبَّتِهِ فَهَدَمَهَا حَتَّى سَوَّاهَا بِالْأَرْضِ، فَخَرَجَ رَسُولُ اللهِ اللهِ ذَاتَ يَوْمٍ فَلَمْ يَرَهَا، قَالَ: «مَا فَعَلَتِ الْقُبَّةُ؟» قَالُوا: شَكَا إِلَيْنَا صَاحِبُهَا إِعْرَاضَكَ، فَأَخْبَرْنَاهُ فَهَدَمَهَا، فَقَالَ: «أَمَا۲ إِنَّ كُلَّ بِنَاءٍ وَبَالٌ عَلَى صَاحِبِهِ إِلَّا مَا لَا يَعْنِي إِلَّا مَا لَا بُدَّ مِنْهُ. رَوَاهُ أَبُو دَاوُدَ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) went out one day with us and saw a prominent dome. He said: “What is this?” His companions said: “It belongs to so-and-so, a man from the Ansar.” He remained silent but kept it in his heart. 1 When the man came and greeted him among the people, he turned away from him. He did this several times until the man recognized his anger and avoidance. He complained to his companions, saying: “By Allah, I find the Messenger of Allah (ﷺ) strange.” They said: “He went out and saw your dome.” The man returned to his dome and razed it to the ground. The Messenger of Allah (ﷺ) went out another day and did not see it. He said: “What happened to the dome?” They said: “Its owner complained of your avoidance, so we told him, and he demolished it.” He said: “Indeed, every building is a liability 2 for its owner except what is necessary, except what is unavoidable.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “Kept it in his heart”: This means he harbored anger toward its builder for the act. In Asas al-Balaghah: “I harbored resentment against him” means to hold it inwardly. (As stated in Al-Mirqat.) 2 His statement: “Indeed, every building is a liability…”: This refers to buildings for pride and luxury beyond need, not buildings for good, like mosques, schools, or hospices, which belong to the Hereafter, nor essential provisions, clothing, or housing. (As stated in Al-Mirqat.)
۱ قوله: حملها : أي أضمر تلك الفعلة في نفسه غضبا على فاعلها في فعلها، ففي أساس البلاغة: حملت الحقد عليه إذا أضمرته. كذا في «المرقاة».
۲ قوله: أما أن كل بناء وبال إلخ أراد ما بناه للتفاخر والتنعم فوق الحاجة، لا أبنية الخير من المساجد والمدارس والرباطات؛ فإنها من الآخرة، وكذا ما لا بد منه للرجل من القوت والملبس والمسكن. كذا في «المرقاة».
وَعَنْ عَلِيٍّ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِذَا لَمْ يُبَارَكٌ لِلْعَبْدِ فِي مَالِهِ جَعَلَهُ فِي الْمَاءِ وَالطَّيْنِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “If a servant’s wealth is not blessed, he spends it on water and mud.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ النَّبِيَّ ﷺ قَالَ: «اتَّقُوا الْحَرَامَ فِي الْبُنْيَانِ؛ فَإِنَّهُ ۱ أَسَاسُ الْخَرَابِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: “Beware of the forbidden in building, for it is the foundation of ruin.” 1 [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “For it is the foundation of ruin”: The implied meaning is the foundation of the ruin of religion or the ruin of the building. The first implies the permissibility of spending lawful wealth on building, while the second does not. The latter is more fitting for this chapter. (As stated in Al-Mirqat.)
۱ قوله: فإنه أساس الخراب التقدير : أساس خراب الدين، أو أساس خراب البنيان، فعلى الأول يدل على جواز إنفاق الحلال في البنيان، وعلى الثاني لا . وهذا أنسب بالباب. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «أَلَا إِنَّ الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا، إِلَّا ذِكْرُ اللهِ، وَمَا وَالاهُ ، وَعَالِمٌ أَوْ مُتَعَلَّمٌ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, the world is cursed, and what is in it is cursed, except the remembrance of Allah, what follows it, a scholar, or a student.” [Narrated by At-Tirmidhi and Ibn Majah]
وَعَنْ أَبِي ذَرِّ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: مَا زَهَدَ عَبْدٌ فِي الدُّنْيَا إِلَّا أَنْبَتَ اللهُ الْحِكْمَةَ فِي قَلْبِهِ، وَأَنْطَقَ بِهَا لَسَانَهُ، وَبَصَّرَهُ عَيْبَ الدُّنْيَا وَدَاءَهَا وَرَوَاءَهَا، وَأَخْرَجَهُ مِنْهَا سَالِمًا إِلَى دَارِ السَّلَامِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “No servant renounces the world except that Allah plants wisdom in his heart, makes his tongue speak it, shows him the world’s faults, its disease, and its cure, and brings him out of it safely to the abode of peace.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
وَعَنْ سَهْلِ بْنِ سَعْدٍ (رضي الله عنه) قَالَ: جَاءَ رَجُلٌ ، فَقَالَ: يَا رَسُولَ اللَّهِ دُلَّنِي عَلَى عَمَلٍ إِذَا أَنَا عَمِلْتُهُ أَحَبَّنِي اللهُ وَأَحَبَّنِي النَّاسُ، قَالَ : ازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبُّكَ النَّاسُ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Sahl ibn Sa’d (may Allah be pleased with him) narrated that a man came and said: “O Messenger of Allah, guide me to a deed that, if I do it, Allah will love me, and people will love me.” He said: “Renounce the world, and Allah will love you. Renounce what people possess, and people will love you.” [Narrated by At-Tirmidhi and Ibn Majah]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه) قَالَ: لَمَّا بَعَثَهُ رَسُوْلُ اللَّهِ ﷺ إِلَى الْيَمَنِ خَرَجَ مَعَهُ رَسُولُ اللهِ ﷺ يُوصِيهِ، وَمُعَاذُ رَاكِبٌ وَرَسُولُ اللهِ لا يَمْشِي تَحْتَ رَاحِلَتِهِ، فَلَمَّا فَرَغَ ۱ قَالَ: «يَا مُعَاذَا إِنَّكَ عَسَى أَنْ لَا تَلْقَانِي بَعْدَ عَامِي هَذَا، أَوْ لَعَلَّكَ أَنْ تَمُرَّ بِمَسْجِدِي هَذَا أَوْ قَبْرِي، فَبَكَى مُعَاذُ جَشَعًا لِفِرَاقِ رَسُولِ اللهِ ، ثُمَّ الْتَفَتَ، فَأَقْبَلَ بِوَجْهِهِ نَحْوَ الْمَدِينَةِ، فَقَالَ: «إِنَّ أَوْلَى النَّاسِ بِي الْمُتَّقُونَ مَنْ كَانُوا وَحَيْثُ كَانُوا». رَوَاهُ أَحْمَدُ.
Mu’adh ibn Jabal (may Allah be pleased with him) narrated that when the Messenger of Allah (ﷺ) sent him to Yemen, he went out with him, advising him while Mu’adh was on his mount and the Messenger of Allah (ﷺ) walked beneath it. When he finished, 1 he said: “O Mu’adh, perhaps you will not meet me after this year, or perhaps you will pass by this mosque of mine or my grave.” Mu’adh wept intensely at the thought of parting with the Messenger of Allah (ﷺ). Then he turned, facing Medina, and said: “The closest people to me are the pious, whoever they are and wherever they are.” [Narrated by Ahmad]
Notes / الحواشي
1 His statement: “When he finished”: This means after completing the advice. (As stated in Al-Mirqat.)
۱ قوله: فلما فرغ أي من الوصية. كذا في «المرقاة».
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ لَهُ: إِنَّكَ لَسْتَ بِخَيْرٍ مِنْ أَحْمَرَ وَلَا أَسْوَدَ إِلَّا أَنْ تَفْضُلَهُ بِتَقْوَى». رَوَاهُ أَحْمَدُ.
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to him: “You are not better than a red or black person unless you surpass him in piety.” [Narrated by Ahmad]
وَعَنْ جَابِرٍ (رضي الله عنه)قَالَ: ذُكِرَ رَجُلٌ عِنْدَ رَسُولِ اللَّهِ وَ بِعِبَادَةٍ وَاجْتِهَادٍ، وَذُكِرَ آخَرُ بِرَعَةٍ، فَقَالَ النَّبِيُّ : «لَا تَعْدِلُ بِالرَّعَةِ»، يَعْنِي الْوَرَعَ رَوَاهُ التَّرْمِذِيُّ.
Jabir (may Allah be pleased with him) narrated that a man was mentioned to the Messenger of Allah (ﷺ) for his worship and effort, and another for his scrupulousness. The Prophet (ﷺ) said: “Nothing equals scrupulousness,” meaning piety. [Narrated by At-Tirmidhi]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) أَنَّ ۱ رَجُلًا مِنْ أَهْلِ الصُّفَةِ تُوُفِّيَ وَتَرَكَ دِينَارًا ، فَقَالَ رَسُولُ اللهِ ﷺ: «كَيَّةٌ». قَالَ: ثُمَّ تُوُفِّيَ آخَرُ فَتَرَكَ دِينَارَيْنِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «كَيَّتَانِ». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Umamah (may Allah be pleased with him) narrated that a man from the people of the Suffah died, 1 leaving a dinar. The Messenger of Allah (ﷺ) said: “A brand.” Then another died, leaving two dinars, and the Messenger of Allah (ﷺ) said: “Two brands.” [Narrated by Ahmad and Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “A man from the people of the Suffah…”: In An-Nihayah: They were the poor among the Migrants who had no home and resided in a shaded place in the Prophet’s mosque. At-Tayyibi said: Describing the man with this attribute implies that the ruling that follows is due to his association with the poor who renounced the world. Possessing a dinar or two while claiming poverty warrants punishment, as it contradicts their state. Many companions, like Uthman ibn Affan, Abdul-Rahman ibn Awf, and Talhah ibn Ubaydullah (may Allah be pleased with them), possessed wealth and managed it without blame, as renunciation is preferable but not obligatory. Permissible sufficiency and contentment are allowed without criticism, but everything has its limit. The clarification is that since they were among the poor who people gave charity to due to their extreme need, they were like beggars, whether explicitly or implicitly. Begging is unlawful for one who has a day’s provision, so their begging with a dinar was forbidden. (As stated in Al-Mirqat.)
۱ قوله: أن رجلا من أهل الصفة إلخ : في النهاية: هم فقراء المهاجرين، ومن لم يكن له منزل يسكنه،
وكانوا يأوون إلى موضع مُظَلَّل في مسجد المدينة يسكنونه، قال الطيبي : وفي وصف الرجل بهذا النعت إشعار بأن الحكم الذي يليه معلل به يعني انتماءه إلى الفقراء الذين زهدوا في الدنيا مع وجود الدينارين أو الدينار دعوى كاذبة يستحق به العقاب، وإلا فقد كان كثير من الصحابة، كعثمان بن عفان وعبد الرحمن بن عوف وطلحة بن عبيد الله الله يقتنون الأموال، ويتصرفون فيها، وما عابهم أحد ممن أعرض عن الفتنة؛ لأن الأعراض اختيار للأفضل، وإلا دخل في الورع والزهد في الدنيا، والإقناع فيها مباح مرخص لا يذم صاحبه، ولكل شيء حد. وتوضيح المرام في هذا المقام: أنهما لما كانا مع الفقراء الذين كان الناس يتصدقون عليهم بناء على نهاية حاجتهم وغاية فاقتهم، فهم بمنزلة السائلين، إما قالا وإما حالا، ولا يحل لأحد يسأل، وعنده قوت يوم ، فوقع أي السؤال لكلهما مع وجود الدينار لهما حراما. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: تَجِيءُ ۱ الْأَعْمَالُ، فَتَجِيءُ الصَّلَاةُ فَتَقُولُ: يَا رَبِّ أَنَا الصَّلَاةُ، فَيَقُوْلُ: إِنَّكِ عَلَى خَيْرٍ، فَتَجِيءُ الصَّدَقَةُ، فَتَقُولُ: يَا رَبِّ أَنَا الصَّدَقَةُ، فَيَقُولُ: إِنَّكِ عَلَى خَيْرٍ، ثُمَّ يَجِيءُ الصِّيَامُ، فَيَقُوْلُ: أَيْ يَا رَبِّ أَنَا الصِّيَامُ، فَيَقُوْلُ: إِنَّكَ عَلَى خَيْرٍ، ثُمَّ تَجِيءُ الْأَعْمَالُ عَلَى ذَلِكَ، يَقُولُ اللَّهُ تَعَالَى: إِنَّكَ عَلَى خَيْرٍ، ثُمَّ يَجِيءُ الْإِسْلَامُ، فَيَقُولُ: يَا رَبِّ أَنْتَ السَّلَامُ وَأَنَا الْإِسْلَامُ، فَيَقُولُ اللَّهُ تَعَالَى: إِنَّكَ عَلَى خَيْرٍ، بِكَ الْيَوْمَ أَخُذُ ، وَبِكَ أُعْطِي ، قَالَ اللهُ تَعَالَى فِي كِتَابِهِ: ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ». رَوَاهُ أَحْمَدُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The deeds come forth. 1 Prayer comes and says: ‘O Lord, I am prayer.’ He says: ‘You are upon good.’ Charity comes and says: ‘O Lord, I am charity.’ He says: ‘You are upon good.’ Fasting comes and says: ‘O Lord, I am fasting.’ He says: ‘You are upon good.’ Other deeds come likewise, and Allah, the Exalted, says: ‘You are upon good.’ Then Islam comes and says: ‘O Lord, You are Peace, and I am Islam.’ Allah, the Exalted, says: ‘You are upon good. Through you today I take, and through you I give.’ Allah, the Exalted, said in His Book: ‘Whoever seeks a religion other than Islam, it will not be accepted from him, and he will be among the losers in the Hereafter.’ (Aal-E-Imran: 85)” [Narrated by Ahmad]
Notes / الحواشي
1 His statement: “The deeds come forth…”: The meaning is that individual deeds intercede for their doer, and Allah responds with kindness. When Islam, the foundation encompassing all deeds, comes, its intercession is accepted, as it begins with praise of Allah, which is among the etiquettes of effective intercession. The deeds come either in their true forms, as everything has a reality and form in that world, like a cloud for faith, milk for knowledge, or a ram for death, or are represented in beautiful forms, as said about their weighing, or it is a metaphor for their consideration attributed to their doer, achieving salvation through them. (As stated in Al-Lama’at.)
۱ قوله: تجيء الأعمال إلخ حاصل المراد من الحديث أن الأعمال فرادى تجيء شافعة لصاحبها، فيردها الله بلطف، حتى إذا جاء الإسلام الذي هو الأصل وجامع الأعمال كلها قبلت شفاعته، وقد جاء مبدئًا بالثناء على الله تعالى الذي هو من آداب الشفاعة المؤثرة في القبول، ثم يجيء الأعمال إما بحقائقها وصورها التي لها في ذلك العالم؛ فإن لكل شيء حقيقة وصورة، كالظلة للإيمان، واللبن للعلم، والكبش للموت، أو يجعلها في صور حسنة، كما قيل في وزنها، أو هو كناية عن اعتبارها وملاحظتها منسوبة إلى عاملها، وحصول النجاة لهم بها. كذا في اللمعات».