بَابُ فَضْلِ الْفُقَرَاءِ وَمَا كَانَ مِنْ عَيْشِ النَّبِيِّ ﷺVirtue of the Poor and the Lifestyle of the Prophet ﷺ
عَنْ مُصْعَبِ بْنِ سَعْدٍ قَالَ: رَأَى سَعْدٌ (رضي الله عنه) أَنَّ لَهُ فَضْلًا عَلَى مَنْ دُونَهُ، فَقَالَ رَسُولُ اللهِ ﷺ: هَلْ تُنْصَرُونَ ۱ وَتُرْزَقُونَ إِلَّا بِضُعَفَائِكُمْ». رَوَاهُ الْبُخَارِيُّ.
Mus'ab ibn Sa'd narrated: Sa'd (may Allah be pleased with him) thought he had superiority over those below him. The Messenger of Allah (ﷺ) said: "Are you granted victory and provision except through your weak ones?" 1 [Narrated by Bukhari]
Notes / الحواشي
1 His statement: "Are you granted victory and provision except through your weak ones?" refers to the poor, meaning those who are content with what Allah has apportioned for them, patient in their state, and whose words and actions do not displease Allah. They do not abandon earning a livelihood and refrain from begging, which brings humiliation. However, most poor people today lack these qualities. This type of poverty is what the Prophet (ﷺ) sought refuge from. The dispute over whether the patient poor or the grateful rich are superior is well-known, and many have discussed it. As stated in Umdat al-Qari: Al-Junayd, Al-Khawwas, and most scholars favored the poor. Ibn Ata said the grateful rich who fulfill their duties are better than the patient poor. Ahmad ibn Hanbal said: "Nothing compares to poverty," favoring the state of the patient poor and honoring their status.
۱ قوله: هل تنصرون وترزقون إلا بضعفائكم: أي بفقرائكم، والمراد به الفقر الذي صاحبه راض بما قسم الله له، وصابر على ذلك، ولا يصدر من قوله وفعله ما يسخط الله تعالى، ولا يترك التكسب، ويشتغل عن السؤال الذي فيه ذلة ومنة، وأما فقراء هذا الزمان، فإن أكثرهم غير موصوف بهذه الصفات، وفقر هؤلاء هو الذي استعاذ منه النبي . وأما الخلاف في أن الفقير الصابر أفضل أو الغني الشاكر، فهو مشهور قد تكلمت فيه جماعة كثيرون. كذا في عمدة القاري». وقال في الإحياء»: اعلم أن الناس قد اختلفوا في هذا، فذهب الجنيد والخواص والأكثرون إلى تفضيل الفقر. وقال ابن عطاء الغني الشاكر القائم بحقه أفضل من الفقير الصابر. وقال في شرحه وكذلك كان أحمد بن حنبل يقول: ما أعدل بالفقر شيئًا، وكان يفضل حال الفقر، ويعظم شأن الفقير الصابر.
وَعَنْ الدَّرْدَاءِ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «ابْغُونِي۱ فِي ضُعَفَائِكُمْ؛ فَإِنَّمَا تُرْزَقُونَ وَتُنْصَرُونَ بِضُعَفَائِكُمْ». رَوَاهُ أَبُو دَاوُدَ.
Ad-Darda (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "Seek me 1 among your weak ones, for you are only provided for and granted victory through your weak ones." [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: "Seek me" means seek my pleasure. (As stated in Al-Mirqat)
۱ قوله: ابغوني : أي اطلبوا رضائي. كذا في «المرقاة».
وَعَنْ أُمَيَّةَ بْنِ خَالِدِ بْنِ عَبْدِ اللهِ بْنِ أُسَيْدٍ(رضي الله عنه) عَنِ النَّبِيِّ ﷺ أَنَّهُ كَانَ۱ يَسْتَفْتِحُ بِصَعَالِيكِ الْمُهَاجِرِينَ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Umayyah ibn Khalid ibn Abdullah ibn Usayd (may Allah be pleased with him) narrated that the Prophet (ﷺ) used to seek victory through the destitute among the Muhajirin. 1 [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: "Used to seek victory through the destitute among the Muhajirin" refers to their poor and the blessing of their supplications. In An-Nihayah, it is said: It means seeking victory through them, as in the verse: If you seek victory, then victory has come to you [Al-Anfal: 19]. This highlights the honor of the poor, encourages seeking their prayers, and invokes blessings through their presence. (As stated in Al-Mirqat)
۱ قوله : كان يستفتح بصعاليك المهاجرين: أي بفقرائهم وببركة دعائهم. وفي النهاية»: أي يستنصر بهم، ومنه قوله تعالى: إن تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ (الأنفال: ۱۹ ، وفيه تعظيم الفقراء، والرغبة إلى دعائهم، والتبرك بوجوههم. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: رُبَّ أَشْعَثَ مَدْفُوعِ بِالْأَبْوَابِ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Many a disheveled person, driven away from doors, if he swears by Allah, Allah would fulfill his oath." [Narrated by Muslim]
وَعَنْ سَهْلِ بْنِ سَعْدٍ (رضي الله عنه) قَالَ: مَرَّ رَجُلٌ عَلَى رَسُولِ اللَّهِ ، فَقَالَ لِرَجُلٍ عِنْدَهُ جَالِي: «مَا رَأْيَكَ فِي هَذَا؟ فَقَالَ رَجُلٌ: مِنْ أَشْرَافِ النَّاسِ، هَذَا وَاللهِ حَرِيٌّ إِنْ خَطَبَ أَنْ يُنْكَحَ، وَإِنْ شَفَعَ أَنْ يُشَفَّعَ. فَسَكَتَ رَسُوْلُ اللَّهِ ، ثُمَّ مَرَّ رَجُلٌ، فَقَالَ لَهُ رَسُولُ اللهِ ﷺ: «مَا رَأَيْكَ فِي هَذَا ؟ فَقَالَ: يَا رَسُولَ اللهِ هَذَا رَجُلٌ مِنْ فُقَرَاءِ الْمُسْلِمِينَ، هَذَا حَرِيٌّ إِنْ خَطَبَ أَنْ لَا يُنْكَحَ، وَإِنْ شَفَعَ أَنْ لَا يُشَفَعَ، وَإِنْ قَالَ أَنْ لَا يُسْمَعَ لِقَوْلِهِ. فَقَالَ رَسُولُ اللهِ ﷺ : «هَذَا ۱خَيْرٌ مِنْ مِلْءِ الْأَرْضِ مِثْلَ هَذَا». مُتَّفَقٌ عَلَيْهِ.
Sahl ibn Sa'd (may Allah be pleased with him) narrated: A man passed by the Messenger of Allah (ﷺ), who asked a man sitting with him: "What is your opinion of this man?" He replied: "He is among the noblest of people. By Allah, if he proposes, he is worthy of marriage, and if he intercedes, his intercession should be accepted." The Messenger of Allah (ﷺ) remained silent. Then another man passed, and the Messenger of Allah (ﷺ) asked: "What is your opinion of this man?" He replied: "O Messenger of Allah, this is one of the poor Muslims. If he proposes, he is unlikely to be married; if he intercedes, his intercession is unlikely to be accepted; and if he speaks, his words are unlikely to be heard." The Messenger of Allah (ﷺ) said: "This one is better than an earth full of the likes of the first." 1 [Agreed Upon]
Notes / الحواشي
1 His statement: "This one is better than an earth full of the likes of the first" refers to the first man. (As stated in Al-Mirqat)
۱ قوله: هذا خير من ملأ الأرض مثل هذا : أي مثل الرجل الأول. كذا في المرقاة»
وَعَنْ أَنَسٍ(رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: « اللهم ۱ أَحْيِنِي مِسْكِينًا، وَأَمِتْنِي مِسْكِينًا، وَاحْشُرْنِي فِي زُمْرَةِ الْمَسَاكِينِ ، فَقَالَتْ عَائِشَةُ : لِمَ يَا رَسُولَ اللَّهِ؟ قَالَ: «إِنَّهُمْ يَدْخُلُونَ الْجَنَّةَ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفًا، يَا عَائِشَةُ لَا تَرُدِّيَ الْمِسْكِينَ وَلَوْ بِشِقِّ تَمْرَةٍ، يَا عَائِشَةُ أُحِبِي الْمَسَاكِينَ وَقَرَّبِيهِمْ؛ فَإِنَّ اللهَ يُقَرِّبُكِ يَوْمَ الْقِيَامَةِ». رَوَاهُ التَّرْمِذِيُّ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
وَرَوَاهُ ابْنُ مَاجَه عَنْ أَبِي سَعِيدٍ (رضي الله عنه) إِلَى قَوْلِهِ: فِي زُمْرَةِ الْمَسَاكِينِ».
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "O Allah, let me live as a poor person, 1 die as a poor person, and resurrect me among the poor." Aisha (may Allah be pleased with her) asked: "Why, O Messenger of Allah?" He replied: "They will enter Paradise forty years before their rich counterparts. O Aisha, do not turn away a poor person, even if with half a date. O Aisha, love the poor and draw near to them, for Allah will draw near to you on the Day of Resurrection." [Narrated by Tirmidhi and Bayhaqi in Shu'ab al-Iman] Ibn Majah narrated up to "among the poor" from Abu Sa'id (may Allah be pleased with him).
Notes / الحواشي
1 His statement: "O Allah, let me live as a poor person, etc." teaches the Ummah to recognize the virtue of the poor, love them, and keep their company to gain their blessings. It consoles the poor and highlights their high ranks. It may also mean having just enough sustenance to avoid being preoccupied with wealth, as excessive wealth can be a burden for those close to Allah. As stated in Al-Ihya': The Prophet’s saying, "I seek refuge in You from poverty," and "Poverty is close to disbelief," does not contradict "Let me live as a poor person," because he sought refuge from distressing poverty, while the poverty he sought is the acknowledgment of neediness and humility before Allah. The narration "Poverty is close to disbelief" is very weak, but if authentic, it refers to spiritual poverty leading to impatience and discontent with divine decree. Thus, it is said: "True wealth is not in abundant possessions, but in the contentment of the soul." (As stated in Al-Mirqat)
۱ قوله: اللهم أحيني مسكينا إلخ فيه تعليم الأمة؛ ليعرفوا فضل الفقراء فيحبوهم، ويجالسوهم؛ لينالهم بركتهم، وفيه تسلية للمساكين، وتنبيه على علو درجاتهم، ويجوز أن يراد بهذا أن يجعل قوته كفافا، ولا يشغله بالمال، فإن كثرة المال في حق المقربين مؤنة من الوبال. كذا في المرقاة». وقال في الإحياء»: وقوله : أعوذ بك من الفقر»، وقوله عليه : كاد الفقر أن يكون كفرا لا يناقض قوله : أحيني مسكينا وأمتني مسكينا»؛ إذ فقر المضطر هو الذي استعاذ منه، والفقر الذي هو الاعتراف بالمسكنة والذلة والافتقار إلى الله تعالى هو الذي سأله في دعائه ، انتهى. وفي المرقاة»: وأما حديث: كاد الفقر أن يكون كفرا فهو ضعيف جدا، وعلى تقدير صحته فهو محمول على الفقر القلبي المؤدي إلى الجزع والفزع، بحيث يفضي إلى عدم الرضا بالقضاء، والاعتراض على تقسيم رب الأرض والسماء، ولذا قال : ليس الغنى عن كثرة العرض إنما الغنى غنى النفس .
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ فُقَرَاءَ ۱ الْمُهَاجِرِيْنَ يَسْبِقُوْنَ الْأَغْنِيَاءَ يَوْمَ الْقِيَامَةِ إِلَى الْجَنَّةِ بِأَرْبَعِينَ خَرِيْفًا». رَوَاهُ مُسْلِمٌ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "The poor among the Muhajirin will precede the rich 1 to Paradise by forty years on the Day of Resurrection." [Narrated by Muslim]
Notes / الحواشي
1 His statement: "The poor among the Muhajirin will precede the rich" refers to the rich among the Muhajirin, and by extension, others. Thus, the poor of every community and time are measured against their rich counterparts. (As stated in Al-Mirqat)
۱ قوله: فقراء المهاجرين يسبقون الأغنياء: أي من المهاجرين فغيرهم بالأولى، ولذا أطلق الأغنياء»، وعلى هذا يقاس فقراء كل طائفة من أهل زمان ومكان على أغنيائهم. كذا في «المرقاة»
وَعَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِي قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَمْرٍو(رضي الله عنهما) وَسَأَلَهُ رَجُلٌ قَالَ: أَلَسْنَا مِنْ فُقَرَاءِ الْمُهَاجِرِينَ؟ فَقَالَ لَهُ عَبْدُ اللهِ: أَلَكَ امْرَأَةُ تَأْوِي إِلَيْهَا؟ قَالَ: نَعَمْ، قَالَ: أَلَكَ مَسْكَنُ تَسْكُنُهُ؟ قَالَ: نَعَمْ، قَالَ: فَأَنْتَ ۱ مِنَ الْأَغْنِيَاءِ، قَالَ: فَإِنَّ لِي خَادِمًا، قَالَ: فَأَنْتَ مِنَ الْمُلُوكِ. قَالَ أَبُو عَبْدِ الرَّحْمَنِ: وَجَاءَ ثَلَاثَةُ نَفَرٍ إِلَى عَبْدِ اللَّهِ بْنِ عَمْرٍو وَأَنَا عِنْدَهُ، فَقَالُوا: يَا أَبَا مُحَمَّدٍ إِنَّا وَاللَّهِ لَا نَقْدِرُ عَلَى شَيْءٍ، لَا نَفَقَةٍ وَلَا دَابَّةٍ وَلَا مَتَاعٍ، فَقَالَ لَهُمْ: مَا شِئْتُمْ، إِنْ شِئْتُمْ رَجَعْتُمْ إِلَيْنَا فَأَعْطَيْنَاكُمْ مَا يَسَّرَ اللَّهُ لَكُمْ، وَإِنْ شِئْتُمْ ذَكَرْنَا أَمْرَكُمْ لِلسُّلْطَانِ، وَإِنْ شِئْتُمْ صَبَرْتُمْ؛ فَإِنِّي سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «إِنَّ فُقَرَاءَ الْمُهَاجِرِينَ يَسْبِقُونَ الْأَغْنِيَاءَ يَوْمَ الْقِيَامَةِ إِلَى الْجَنَّةِ بِأَرْبَعِينَ خَرِيفًا» قَالُوا: فَإِنَّا نَصْبِرُ لَا نَسْأَلُ شَيْئًا. رَوَاهُ مُسْلِمٌ.
Abu Abdur-Rahman Al-Hubuli narrated: I heard Abdullah ibn Amr (may Allah be pleased with them both) being asked by a man: "Are we not among the poor Muhajirin?" Abdullah asked: "Do you have a wife to return to?" He said: "Yes." He asked: "Do you have a home to live in?" He said: "Yes." He said: "Then you are among the rich." 1 The man said: "I have a servant." Abdullah said: "Then you are among the kings." Abu Abdur-Rahman said: Three men came to Abdullah ibn Amr while I was with him, saying: "O Abu Muhammad, by Allah, we have nothing, no wealth, no mount, no possessions." He replied: "As you wish. If you want, return to us, and we will give you what Allah has made easy for you. Or, if you prefer, we can mention your case to the authorities. Or, if you choose, be patient, for I heard the Messenger of Allah (ﷺ) say: 'The poor among the Muhajirin will precede the rich to Paradise by forty years.'" They said: "We will be patient and ask for nothing." [Narrated by Muslim]
Notes / الحواشي
1 His statement: "Then you are among the rich" refers to the rich among the Muhajirin, as their poor had neither wife nor home. Otherwise, they are not truly rich, as Al-Karkhi stated in his summary, quoted in Al-Bada'i: There is no harm in giving zakat to someone with a home, household furnishings, a servant, a horse, weapons, clothing, or books of knowledge if they are a scholar. But if they have wealth exceeding 200 dirhams, they are prohibited from taking charity. (As stated in Al-Mirqat)
۱ قوله: فأنت من الأغنياء: قال في المرقاة»: أي أغنياء المهاجرين، فإن فقرائهم ما كان لهم امرأة، ولا مسكن، وإلا فإنهم ليسوا بأغنياء؛ لأنه قال في رد المحتار» ناقلا عن البدائع»: إن الكرخي ذكر في مختصره، فقال: لا بأس أن يعطي من الزكاة من له مسكن، وما يتأثث به في منزله وخادم وفرس وسلاح وثياب البدن وكتب العلم، إن كان من أهله، فإن كان له فضل عن ذلك تبلغ قيمته مائتي درهم، حرم عليه أخذ الصدقة.
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنهما) قَالَ: بَيْنَمَا أَنَا قَاعِدُ فِي الْمَسْجِدِ وَحَلْقَةً مِنْ فُقَرَاءِ الْمُهَاجِرِينَ قُعُودُ، إِذْ دَخَلَ النَّبِيُّ ﷺ فَقَعَدَ إِلَيْهِمْ، فَقُمْتُ إِلَيْهِمْ، فَقَالَ النَّبِيُّ : لِيُبْشِرْ فُقَرَاءُ الْمُهَاجِرِينَ بِمَا يَسُرُّ وُجُوهَهُمْ، فَإِنَّهُمْ يَدْخُلُونَ الْجَنَّةَ قَبْلَ الْأَغْنِيَاءِ بِأَرْبَعِينَ عَامًا». قَالَ: فَلَقَدْ رَأَيْتُ أَلْوَانَهُمْ أَسْفَرَتْ - قَالَ عَبْدُ اللهِ بْنُ عَمْرِو - حَتَّى تَمَنَّيْتُ أَنْ أَكُونَ مَعَهُمْ أَوْ مِنْهُمْ. رَوَاهُ الدَّارِميُّ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated: While I was sitting in the mosque with a group of poor Muhajirin, the Prophet (ﷺ) entered and sat with them. I approached them, and the Prophet (ﷺ) said: "Let the poor Muhajirin rejoice, for they will enter Paradise forty years before the rich." Abdullah ibn Amr said: I saw their faces light up, and I wished I were among them or one of them. [Narrated by Ad-Darimi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: (يَدْخُلُ الْفُقَرَاءُ ۱ الْجَنَّةَ قَبْلَ الْأَغْنِيَاءِ بِخَمْسِ مِائَةِ عَامٍ نِصْفِ يَوْمٍ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The poor will enter Paradise five hundred years, half a day, before the rich." 1 [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: "The poor will enter Paradise five hundred years before the rich": Al-Ashraf said: If you ask how to reconcile this with the previous narration of forty years, I say: It is possible that the rich in the first narration refer to the rich Muhajirin, meaning the poor Muhajirin precede them by forty years. In the second narration, the rich are those not among the Muhajirin, so there is no contradiction. This works if the poor are specific and the rich are general, but it does not clarify the status of non-Muhajirin poor. The better interpretation is that both numbers indicate abundance, not specificity, used for rhetorical variation, or that the Prophet (ﷺ) first mentioned forty years as revealed, then five hundred years as an added favor to the poor. Alternatively, it reflects the varying ranks of the poor based on their patience, contentment, and gratitude, which is the more apparent explanation. (As stated in Al-Mirqat)
۱ قوله: يدخل الفقراء الجنة قبل الأغنياء بخمس مائة عام: قال الأشرف فإن قلت: كيف التوفيق بين هذا الحديث والحديث السابق من قوله بأربعين خريفا ؟ قلت: يمكن أن يكون المراد من الأغنياء في الحديث الأول أغنياء المهاجرين، أي يسبق فقراء المهاجرين إلى الجنة بأربعين خريفًا، ومن الأغنياء في الحديث الثاني الأغنياء الذين ليسوا من المهاجرين فلا تناقض بين الحديثين، انتهى. وفيه أن هذا إنما يتم إذا أريد بالفقراء الخاص، وبالأغنياء العام، فلا يفهم حكم الفقراء من غير المهاجرين، فالأولى حمل الحديث على معنى يفهم الحكم عموما، وهو بأن يقال: المراد بكل من العدى إنما هو التكثير لا التحديد، فتارة عبر به وأخرى بغيره تفننا، ومالهما واحد، أو أخبر أولا بأربعين، كما أوحي إليه، ثم أخبر ثانيا بخمس مائة عام زيادةً من فضله على الفقراء ببركته ، أو الاختلاف باختلاف مراتب أشخاص الفقراء في حال صبرهم ورضاهم وشكرهم ، وهو الأظهر. كذا في «المرقاة».
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «قُمْتُ عَلَى بَابِ الْجَنَّةِ، فَكَانَ عَامَّةَ مَنْ دَخَلَهَا الْمَسَاكِينُ، وَأَصْحَابُ الْجَدِّ مَحْبُوسُونَ، غَيْرَ أَنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ، وَقُمْتُ عَلَى بَابِ النَّارِ، فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ»، مُتَّفَقٌ عَلَيْهِ.
Usamah ibn Zayd (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "I stood at the gate of Paradise, and most of those who entered were the poor. The wealthy were detained, except that the people of the Fire were ordered to the Fire. I stood at the gate of the Fire, and most of those who entered were women." [Agreed Upon]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : «اطَّلَعْتُ فِي الْجَنَّةِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ، وَاطَّلَعْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَاءَ». رَوَاهُ مُسْلِمُ، وَرَوَاهُ الْبُخَارِيُّ عَنْ عِمْرَانَ بْن حُصَيْنٍ (رضي الله عنه) .
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "I looked into Paradise and saw that most of its inhabitants were the poor. I looked into the Fire and saw that most of its inhabitants were women." [Narrated by Muslim; Bukhari narrated it from Imran ibn Husayn (may Allah be pleased with him)]
وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ اللَّهَ يُحِبُّ عَبْدَهُ الْمُؤْمِنَ الْفَقِيرَ الْمُتَعَقِّفَ أَبَا الْعِيَالِ». رَوَاهُ ابْنُ مَاجَه.
Imran ibn Husayn (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Allah loves His believing, poor servant who is chaste and supports a family." [Narrated by Ibn Majah]
وَعَنْ قَتَادَةَ بْنِ النُّعْمَانِ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِذَا أَحَبَّ اللَّهُ عَبْدًا حَمَاهُ الدُّنْيَا، كَمَا يَظَلُّ أَحَدُكُمْ يَحْمِي سَقِيمَهُ الْمَاءَ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Qatadah ibn An-Nu'man (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When Allah loves a servant, He protects him from the world, just as one of you protects his sick one from water." [Narrated by Ahmad and Tirmidhi]
وَعَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ (رضي الله عنه) قَالَ: جَاءَ رَجُلُ إِلَى النَّبِيِّ ، فَقَالَ: إِنِّي۱ أُحِبُّكَ، فَقَالَ: «انْظُرْ مَا تَقُولُ؟ فَقَالَ: وَاللهِ إِنِّي لَأُحِبُّكَ، ثَلَاثَ مَرَّاتٍ، قَالَ: «إِنْ كُنْتَ صَادِقًا فَأَعِدَّ لِلْفَقْرِ تِجْفَافًا ۲ لَلْفَقْرُ أَسْرَعُ إِلَى مَنْ يُحِبُّنِي مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ. رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ.
Abdullah ibn Mughaffal (may Allah be pleased with him) narrated: A man came to the Prophet (ﷺ) and said: "I love you." 1 The Prophet (ﷺ) said: "Consider what you say." The man said: "By Allah, I love you," three times. The Prophet (ﷺ) said: "If you are truthful, then prepare armor 1 for poverty, for poverty comes faster to one who loves me than a torrent to its destination." [Narrated by Tirmidhi, who said: This is a good and rare hadith.]
Notes / الحواشي
1 His statement: "I love you" means profound love, as every believer loves him. (As stated in Al-Mirqat)
2 His statement: "Prepare armor" means a shield or protection. In Al-Mughrib, it is said: It refers to something worn on horses during battle, like armor. The meaning is: If you are truthful in your claim and sincere in its essence, prepare tools to benefit you in trials, for trials and loyalty are intertwined. In summary, prepare for patience, especially in poverty, to protect your faith with the strength of your certainty against impatience, fear, discontent, or dissatisfaction with divine decree. The term "armor" metaphorically refers to patience, as it shields poverty just as armor protects the body from harm. (As stated in Al-Mirqat)
۱ قوله : إني أحبك أي حبا بليغا، وإلا فكل مؤمن يحبه. كذا في «المرقاة».
۲ قوله: تجفافا : بكسر الفوقية وسكون الجيم، أي درعا وجنة، ففي المغرب»: هو شيء يلبس على الخيل عند الحرب كأنه درع. فمعنى الحديث: إن كنت صادقا في الدعوى، ومحقا في المعنى، فهيئ آلة تنفعك حال البلوى؛ فإن البلاء والولاء متلازمان في الخلا والملا. ومجمله أنه تهيأ للصبر خصوصا على الفقر؛ لتدفع به عن دينك بقوة يقينك ما ينافيه من الجزع والفزع وقلة القناعة وعدم الرضا بالقسمة، وكنى بالتجفاف عن الصبر؛ لأنه يستر الفقر، كما يستر التجفاف البدن عن الضر. كذا في «المرقاة».
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه)قَالَ: أَمَرَنِي خَلِيلِي بِسَبْعٍ: أَمَرَنِي بِحُبِّ الْمَسَاكِينِ وَالدُّنُوِّ مِنْهُمْ، وَأَمَرَنِي أَنْ أَنْظُرَ إِلَى مَنْ هُوَ دُونِي، وَلَا أَنْظُرَ إِلَى مَنْ هُوَ فَوْقِي، وَأَمَرَنِي أَنْ أَصِلَ الرَّحِمَ وَإِنْ أَدْبَرَتْ، وَأَمَرَنِي أَنْ لَا أَسْأَلَ أَحَدًا شَيْئًا، وَأَمَرَنِي أَنْ أَقُولَ بِالْحَقِّ وَإِنْ كَانَ مُرَّا، وَأَمَرَنِي أَنْ لَا أَخَافَ فِي اللهِ لَوْمَةَ لائِمٍ، وَأَمَرَنِي أَنْ أُكْثِرَ مِنْ قَوْلِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، فَإِنَّهُنَّ مِنْ كَنْرٍ تَحْتَ الْعَرْشِ». رَوَاهُ أَحْمَدُ.
Abu Dharr (may Allah be pleased with him) narrated: My close friend (ﷺ) commanded me with seven things: to love the poor and draw near to them, to look at those below me and not those above me, to maintain family ties even if they turn away, not to ask anyone for anything, to speak the truth even if bitter, not to fear the blame of a blamer for Allah’s sake, and to frequently say: "There is no power nor might except with Allah," for it is a treasure from beneath the Throne. [Narrated by Ahmad]
وَعَنْ أَبِي هُرَيْرَةَ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضَّلَ عَلَيْهِ فِي الْمَالِ وَالْخَلْقِ فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ: «انْظُرُوا إِلَى مَنْ أَسْفَلَ مِنْكُمْ، وَلَا تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ؛ فَهُوَ أَجْدَرُ أَنْ لَا تَزْدَرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When one of you looks at someone favored in wealth or appearance, let him look at someone below him." [Agreed Upon] In a narration by Muslim: He said: "Look at those below you and not those above you, for it is more fitting that you do not belittle Allah’s blessings upon you."
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ(رضي الله عنه) عَنْ رَسُوْلِ اللَّهِ ﷺ قَالَ: خَصْلَتَانِ مَنْ كَانَتَا فِيهِ كَتَبَهُ اللهُ شَاكِرًا صَابِرًا ، مَنْ نَظَرَ فِي دِينِهِ إِلَى مَنْ هُوَ فَوْقَهُ فَاقْتَدَى بِهِ، وَمَنْ نَظَرَ فِي دُنْيَاهُ إِلَى مَنْ هُوَ دُونَهُ، فَحَمِدَ اللهَ عَلَى مَا فَضَّلَهُ بِهِ عَلَيْهِ كَتَبَهُ اللهُ شَاكِرًا صَابِرًا، وَمَنْ نَظَرَ فِي دِينِهِ إِلَى مَنْ هُوَ دُونَهُ، وَنَظَرَ فِي دُنْيَاهُ إِلَى مَنْ هُوَ فَوْقَهُ، فَأَسِفَ عَلَى مَا فَاتَهُ مِنْهُ لَمْ يَكْتُبْهُ اللهُ شَاكِرًا وَلَا صَابِرًا». رَوَاهُ التَّرْمِذِيُّ.
Amr ibn Shu'ayb, from his father, from his grandfather (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Two qualities, whoever has them, Allah records him as grateful and patient: one who looks in his religion to someone above him and follows his example, and one who looks in his worldly affairs to someone below him and praises Allah for favoring him over them. Allah records him as grateful and patient. But whoever looks in his religion to someone below him and in his worldly affairs to someone above him, regretting what he missed, Allah does not record him as grateful nor patient." [Narrated by Tirmidhi]
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو (رضي الله عنهما) قَالَ قَالَ رَسُوْلُ اللهِ ﷺ: «الدُّنْيَا ۱سِجْنُ الْمُؤْمِنِ وَسَنَتُهُ فَإِذَا فَارَقَ الدُّنْيَا فَارَقَ السِّجْنَ وَالسَّنَةَ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "The world is a prison for the believer 1 and a famine for him. When he leaves the world, he leaves the prison and the famine." [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: "The world is a prison for the believer, etc.": Imam Al-Hafiz Abu Al-Qasim Al-Warraq said: If it is asked how this hadith’s meaning applies when we see a believer in comfort and a disbeliever in hardship, the answer is twofold. First, the world is like paradise for the disbeliever compared to the punishment awaiting him in the Hereafter, while it is like a prison for the believer relative to the reward and bliss promised by Allah. Thus, the disbeliever loves to stay in it and hates to leave, while the believer yearns to escape its afflictions, like a prisoner seeking release. Second, this describes the believer with complete faith who has detached himself from worldly pleasures, making its delights feel like a prison’s confinement. The disbeliever, however, indulges in desires, making the world like a paradise of ease and comfort. (As stated in Al-Mirqat)
۱ قوله: الدنيا سجن المؤمن إلخ : قال الإمام الحافظ أبو القاسم الوراق: إن قيل: كيف يكون معنى الحديث، وقد نرى مؤمنا في عيش رغد وكافرا في ضنك وقصر يد؟ قلنا: الجواب من وجهين، أحدهما: أن الدنيا كالجنة للكافر في جنب ما أعد الله له من العذاب في الآخرة، وأنها كالسجن للمؤمن بالإضافة إلى ما وعده الله له من الثواب في الآخرة ونعيمها، فالكافر يحب المقام فيها، ويكره مفارقتها، والمؤمن يتشوق الخروج منها، ويطلب الخلاص من آفاتها، كالمسجون الذي يريد أن يخلى سبيله. الثاني: أن يكون هذا صفة المؤمن المستكمل الإيمان الذي قد غرق نفسه عن ملاذ الدنيا وشهواتها، فصارت عللذايه بمنزلة السجن في الضيق والشدة، وأما الكافر فقد أهمل نفسه وأمر بها في طلب الت وتناول الشهوات، فصارت الدنيا كالجنة له في السعة والنعمة. كذا في «المرقاة».
وَعَنْ مَحْمُوْدِ بْنِ لَبِيْدِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «اثْنَتَانِ يَكْرَهُهُمَا ابْنُ آدَمَ: الْمَوْتُ، وَالْمَوْتُ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْفِتْنَةِ، وَيَكْرَهُ قِلَّةَ الْمَالِ وَقِلَّةُ الْمَالِ أَقَلُّ لِلْحِسَابِ». رَوَاهُ أَحْمَدُ.
Mahmoud ibn Labid (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "There are two things the son of Adam dislikes: death, yet death is better for the believer than trials; and scarcity of wealth, yet less wealth means less reckoning." [Narrated by Ahmad]
وَعَنْ عَلَيَّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: (مَنْ ۱رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الرِّزْقِ، من بِالْقَلِيْلِ مِنَ الْعَمَلِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever is content with little provision 1 from Allah, Allah will be pleased with little deeds from him." [Narrated by Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
1 His statement: "Whoever is content with little provision, etc.": If you ask how this hadith suggests the servant’s contentment precedes Allah’s pleasure, while the verse And they are pleased with Him [Al-Ma’idah: 119] implies the servant’s contentment follows, the answer is: The servant’s contentment is enveloped by two forms of Allah’s pleasure, an eternal pleasure tied to His foreknowledge and an everlasting pleasure tied to the servant’s deeds, resulting in reward in the Hereafter. In truth, the servant’s contentment is an effect of Allah’s initial pleasure, while Allah’s final pleasure is the culmination of His inherent pleasure manifested through His benevolence and favor. Similarly, in the verses: He loves them, and they love Him [Al-Ma’idah: 54] and Say: If you love Allah, follow me, and Allah will love you [Aal-E-Imran: 31]. (As stated in Al-Mirqat)
۱ قوله: من رضي من الله باليسير إلخ : فإن قلت: هذا الحديث يدل على أن رضا العبد مقدم، وفي قوله سبحانه : وَرَضُوا عَنْهُ﴾ (المائدة : ۱۱۹) إيماء إلى أن رضا العبد متأخر ؟ قلت: التحقيق أن رضا العبد محفوف برضائين من الله رضا أزلي تعلق به العلم الأولي، ورضا أبدي تعلق بعمل العبد يترتب عليه الجزاء الأخروي، وفي الحقيقة رضا العبد إنما هو أثر رضا الله عنه أولا، وأما رضا الله آخرًا، فإنما هو غاية الرضا الذاتي من النعت الصفاتي، وهو الإحسان والإنعام وكذلك القول في قوله تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ ﴾ (المائدة: ٥٤ ، وقوله: ﴿قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ﴾ (آل عمران: ۳۱. كذا في «المرقاة».
وَعَنْ مُعَاذِ بْنِ جَبَلٍ (رضي الله عنه)أَنَّ رَسُوْلَ اللهِ ﷺ لَمَّا بَعَثَ بِهِ إِلَى الْيَمَنِ قَالَ: إِيَّاكَ وَالتَّنَعُمَ؛ فَإِنَّ عِبَادَ اللَّهِ لَيْسُوا بِالْمُتَنَعَمِينَ». 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 said: "Beware of luxury, for the servants of Allah are not those who indulge in luxury." [Narrated by Ahmad]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: لَقَدْ رَأَيْتُ سَبْعِينَ مِنْ أَصْحَابِ الصُّفَةِ، مَا مِنْهُمْ رَجُلٌ عَلَيْهِ رِدَاءٌ، إِمَّا إِزَارُ وَإِمَّا كِسَاءٌ قَدْ رَبَطُوا فِي أَعْنَاقِهِمْ، فَمِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَيْنِ، وَمِنْهَا مَا يَبْلُغُ الْكَعْبَيْنِ، فَيَجْمَعُهُ بِيَدِهِ كَرَاهِيَةَ أَنْ تُرَى عَوْرَتُهُ. رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated: I saw seventy of the people of As-Suffah, none of whom had a cloak. They wore either a waistcloth or a sheet tied around their necks, some reaching halfway down their shins, others to their ankles. They would gather it with their hands, fearing their private parts would be exposed. [Narrated by Bukhari]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: مَا شَبِعَ ۱آل مُحَمَّدٍ مِنْ خُبْرٍ شَعِيرٍ يَوْمَيْنِ مُتَتَابِعَيْنِ حَتَّى قُبِضَ رَسُولُ اللهِ ﷺ. مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) narrated: The family of Muhammad (ﷺ) never ate their fill 1 of barley bread for two consecutive days until the Messenger of Allah (ﷺ) passed away. [Agreed Upon]
Notes / الحواشي
1 Her statement: "The family of Muhammad never ate their fill, etc.": His actions provide great consolation for the poor. This refutes those who claim he became wealthy at the end of his life. Yes, much wealth passed through his hands, but he did not keep it, spending it to please his Lord. His heart was always rich with reliance on Allah. (As stated in Al-Mirqat)
۱ قوله: ما شبع آل محمد إلخ : ففي فعله و تسلية عظيمة للفقراء. وفيه رد على من قال صار في آخر عمره غنيا. نعم، وقع مال كثير في يده، لكنه ما أمسكه، بل صرفه في مرضاة ربه، وكان دائما غني القلب بغنى الرب. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما)قَالَ: مَا شَبِعْنَا مِنْ تَمْرٍ حَتَّى فَتَحْنَا خَيْبَرَ رَوَاهُ الْبُخَارِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated: We did not eat our fill of dates until we conquered Khaybar. [Narrated by Bukhari]
وَعَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنهما) أَنَّهُ مَرَّ بِقَوْمٍ بَيْنَ أَيْدِيهِمْ شَاةٌ مَصْلِيَّةٌ، فَدَعَوْهُ فَأَبَى أَنْ يَأْكُلَ، وَقَالَ: خَرَجَ وَ مِنَ الدُّنْيَا وَلَمْ يَشْبَعْ مِنْ خُبْزِ الشَّعِيرِ. رَوَاهُ الْبُخَارِيُّ.
Sa'id Al-Maqburi narrated from Abu Hurairah (may Allah be pleased with them both): He passed by people with a roasted sheep before them, and they invited him, but he refused to eat, saying: "The Messenger of Allah (ﷺ) left the world without ever eating his fill of barley bread." [Narrated by Bukhari]
وَعَنْ أَنَسٍ(رضي الله عنه) أَنَّهُ مَشَى إِلَى النَّبِيِّ ﷺ بِخُبْزِ شَعِيرٍ وَإِهَالَةٍ سَنِخَةٍ، وَلَقَدْ رَهَنَ النَّبِيُّ ﷺ دِرْعًا لَهُ بِالْمَدِينَةِ عِنْدَ يَهُودِيَّ وَأَخَذَ مِنْهُ شَعِيرًا لِأَهْلِهِ، وَلَقَدْ سَمِعْتُهُ يَقُوْلُ: «مَا أَمْسَى عِنْدَ آلِ مُحَمَّدٍ صَاعُ بُرِّ وَلَا صَاعُ حَبَّ وَإِنَّ عِنْدَهُ لَتِسْعَ نِسْوَةٍ. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: I brought the Prophet (ﷺ) barley bread and rancid fat. The Prophet (ﷺ) had pawned his armor in Medina to a Jew and took barley for his family. I heard him say: "The family of Muhammad never had a measure of wheat or grain in the evening, though he had nine wives." [Narrated by Bukhari]
وَعَنْهُ (رضي الله عنه) أَنَّهُ قَالَ: قَالَ رَسُولُ اللهِ : لَقَدْ أُخِفْتُ فِي اللَّهِ وَمَا يُخَافُ أَحَدٌ، وَلَقَدْ أُوذِيتُ فِي اللهِ وَمَا يُؤْذَى أَحَدٌ، وَلَقَدْ أَتَتْ عَلَيَّ ثَلَاثُونَ مِنْ بَيْنِ يَوْمٍ وَلَيْلَةٍ وَمَا لِي۱ وَلِبِلَالٍ طَعَامٌ يَأْكُلُهُ ذُو كَبِدٍ إِلَّا شَيْءٌ يُوَارِيهِ إِبْطُ بِلَالٍ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: وَمَعْنَى هَذَا الْحَدِيثِ حِيْنَ خَرَجَ النَّبِيِّ ﷺ هَارِبًا مِنْ مَكَّةَ وَمَعَهُ بِلَالٌ إِنَّمَا كَانَ مَعَ بِلَالٍ مِنَ الطَّعَامِ مَا يَحْمِلُ تَحْتَ إِبْطِهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "I was threatened for the sake of Allah as no one else was, and I was harmed for the sake of Allah as no one else was. Thirty days and nights passed over me with no food for me or Bilal 1 that a living creature could eat, except what Bilal could conceal under his armpit." [Narrated by Tirmidhi, who said: The meaning of this hadith is that when the Prophet (ﷺ) fled from Mecca with Bilal, the only food they had was what Bilal carried under his armpit.]
Notes / الحواشي
1 His statement: "No food for me or Bilal, etc.": This indicates the journey was not the Hijrah to Medina, as Bilal was not with him then. It likely refers to his journey fleeing Mecca to Ta’if to seek protection from Abdul-Kulal, the leader of Ta’if, from the disbelievers of Mecca to deliver his Lord’s message. The children there pelted him with stones, injuring his heels. Zayd ibn Harithah was with him, and he suffered great thirst. Allah sent a cloud with rain, and Jibril came with the Angel of the Mountains, offering to destroy them. The Prophet (ﷺ) said: "No, for I hope from their descendants those who will worship Allah alone." There is a detailed story about this. (As stated in Al-Luma'at)
۱ قوله : ومالي ولبلال طعام إلخ : أفاد بقوله هذا أن الخروج غير الهجرة إلى المدينة؛ لأنه لم يكن له معه بلال فيها، فلعل المراد خروجه هاربا من مكة في ابتداء أمره إلى الطائف إلى عبد كلال - بضم الكاف مخففا - رئيس أهل الطائف؛ ليحميه من كفار مكة حتى يؤدي رسالة ربه، فسلط عليه صبيانه فرموه بالحجارة حتى رموا كعبيه ، وكان معه زيد بن حارثة، فعطش عطشا شديدا، فأرسل إليه سحابة ماطرة، فنزل جبريل بملك الجبال ليأذن له في هلاكهم ، فقال : لا ، فإني أرجو أن يخرج من أصلابهم من يذكر الله بالتوحيد». وفيه قصة. كذا في «اللمعات».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ لا يُعْجِبُهُ مِنَ الدُّنْيَا ثَلَاثَةُ الطَّعَامُ وَالنِّسَاءُ وَالطَّيبُ، فَأَصَابَ ثِنْتَيْنِ وَلَمْ يُصِبْ وَاحِدًا ، أَصَابَ النِّسَاءَ وَالطَّيبَ وَلَمْ يُصِبِ الطَّعَامَ». رَوَاهُ أَحْمَدُ.
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) was not fond of three worldly things: food, women, and perfume. He attained two and did not attain one. He attained women and perfume but did not attain food. [Narrated by Ahmad]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : حُبَّبَ إِلَيَّ الطَّيبُ وَالنِّسَاءُ جُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ». رَوَاهُ أَحْمَدُ وَالنَّسَائِيُّ، وَزَادَ ابْنُ الْجُوْزِي بَعْدَ قَوْلِهِ: «حُبِّبَ إِلَيَّ»: «مِنَ الدُّنْيَا».
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Perfume and women were made dear to me, and my comfort was placed in prayer." [Narrated by Ahmad and An-Nasa’i; Ibn Al-Jawzi added after "made dear to me": "from the world."]
وَعَنْ عُمَرَ(رضي الله عنه) قَالَ: دَخَلْتُ عَلَى رَسُولِ اللهِ ﷺ فَإِذَا هُوَ مُضْطَجِعُ عَلَى رِمَالِ حَصِيرٍ، لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشُ، قَدْ أَثَرَ الرِّمَالُ بِجَنْبِهِ، مُتَّكِنًا عَلَى وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، قُلْتُ: يَا رَسُولَ اللهِ ادْعُ اللهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ، فَإِنَّ فَارِسَ وَالرُّومَ قَدْ وُسْعَ عَلَيْهِمْ وَهُمْ لَا يَعْبُدُونَ اللهَ فَقَالَ: «أَوَفِي هَذَا أَنْتَ يَا ابْنَ الْخَطَابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي رِوَايَةٍ: «أَمَا تَرْضَى أَنْ تَكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْآخِرَةُ». مُتَّفَقٌ عَلَيْهِ.
Umar (may Allah be pleased with him) narrated: I entered upon the Messenger of Allah (ﷺ) while he was lying on a mat of palm fibers with no bedding between him and it, leaving marks on his side. He was leaning on a leather pillow stuffed with palm fiber. I said: "O Messenger of Allah, pray to Allah to provide ease for your Ummah, for Persia and Rome have been given abundance, yet they do not worship Allah." He said: "Is this your concern, O son of Al-Khattab? Those are a people whose pleasures have been hastened in this worldly life." In another narration: "Are you not content that they have the world and we have the Hereafter?" [Agreed Upon]
وَعَنْ زَيْدِ ابْنِ أَسْلَمَ (رضي الله عنه) قَالَ: اسْتَسْقَى يَوْمًا عُمَرُ فَجِيْءَ بِمَاءٍ قَدْ شِيْبَ بِعَسَلٍ، فَقَالَ: إِنَّهُ لِطَيِّبُ لَكِنِّي أَسْمَعُ اللهَ عَزَّ وَجَلَّ نَعَى عَلَى قَوْمٍ شَهَوَاتِهم، فَقَالَ: أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا ﴾ (الأحقاف: ٢ فَأَخَافُ أَنْ تَكُوْنَ حَسَنَاتُنَا عُجَلَتْ لَنَا، فَلَمْ يَشْرَبُهُ. رَوَاهُ رَزِينٌ.
Zayd ibn Aslam (may Allah be pleased with him) narrated: One day, Umar requested water, and he was brought water mixed with honey. He said: "It is pleasant, but I hear Allah, the Mighty and Exalted, reproaching 1 a people for their desires, saying: You exhausted your good things in your worldly life and enjoyed them [Al-Ahqaf: 20]. I fear our good deeds may have been hastened for us." So he did not drink it. [Narrated by Razin]
Notes / الحواشي
1 His statement: "Reproaching" means censuring. (As stated in Al-Mirqat)
۱ قوله : نعى أي عاب. كذا في «المرقاة»
وَعَنْ أَبِي طَلْحَةَ (رضي الله عنه) قَالَ: شَكَوْنَا إِلَى رَسُولِ اللَّهِ وَ الْجُوعِ وَرَفَعْنَا ۱ عَنْ بُطُونِنَا عَنْ حَجَرٍ حَجَرٍ، فَرَفَعَ رَسُولُ اللهِ ﷺ عَنْ بَطْنِهِ عَنْ حَجَرَيْنِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Talhah (may Allah be pleased with him) narrated: We complained to the Messenger of Allah (ﷺ) about hunger and lifted our garments to show a stone tied to each of our stomachs. The Messenger of Allah (ﷺ) lifted his garment to show two stones tied to his stomach. 1 [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: "Lifted our garments to show a stone, etc.": It is said that tying a stone to the stomach prevents air from entering empty intestines and aids in strengthening the back. Others say it prevents the stomach from sagging and the intestines from dropping, making movement easier. When hunger intensifies, two stones are tied, as the Messenger of Allah (ﷺ) did, being the hungriest and most disciplined among them. Al-Muzhir said: This is a practice of those who engage in spiritual discipline. Ibn Hajar said: This was a custom of the Arabs or the people of Medina. The author of Al-Azhar said: Some say these were stones in Medina called "Al-Mashbi‘ah," which, when tied to the stomach during hunger, had a cooling effect that alleviated hunger and heat. Others say it is like saying, "Tie a stone to your heart," meaning to be patient. Thus, the Prophet (ﷺ) commanded patience through his words and state. Allah knows best. (As stated in Al-Mirqat)
۱ قوله: فرفعنا عن بطوننا عن حجر حجر إلخ : قيل : فائدة شد الحجر على البطن أن لا يدخل النفخ في الأمعاء الخالية، وأن نفس شد الأمعاء إعانة على شد الصلب. وقيل: إنما ربط الحجر على البطن لئلا يسترخي البطن وينزل المعى فيشق التحرك، فإذا ربط حجرا على بطنه يشتد بطنه وظهره، فيسهل عليه الحركة، وإذا اشتد الجوع يربط حجرين، فكان رسول الله ﷺ أكثرهم جوعا وأكثرهم رياضة، فربط على بطنه حجرين، قال المظهر: وهذا عادة أصحاب الرياضة. وقال ابن حجر الله هذا عادة العرب أو أهل المدينة. وقال صاحب الأزهار»: في ربط الحجر على البطن أقوال، أحدها: أن ذلك أحجار بالمدينة تسمى المشبعة كانوا إذا جاع أحدهم يربط على بطنه حجرا من ذلك، وكان الله تعالى خلق فيه برودة تسكن الجوع والحرارة. وقال بعضهم : يقال لمن يؤمر بالصبر: اربط على قلبك حجرا، فكأنه أمر بالصبر وأمر أمته بالصبر قالاً وحالا ، والله تعالى أعلم. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّهُ أَصَابَهُمْ جُمْعٌ، فَأَعْطَاهُمْ رَسُولُ اللَّهِ ﷺ تَمْرَةً تَمْرَةً. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated: A group was afflicted with hunger, and the Messenger of Allah (ﷺ) gave them one date each. [Narrated by Tirmidhi]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ ۱جَاءَ أَوِ احْتَاجَ فَكَتَمَهُ النَّاسَ كَانَ حَقًّا عَلَى اللهِ عَزَّ وَجَلَّ أَنْ يَرْزُقَهُ رِزْقَ سَنَةٍ مِنْ حَلَالٍ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "Whoever goes hungry 1 or is in need and conceals it from people, it is incumbent upon Allah, the Mighty and Exalted, to provide him with a year’s sustenance from lawful means." [Narrated by Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
1 His statement: "Whoever goes hungry, etc.": This refers to hunger that allows for patience and concealment. Otherwise, scholars have stated that if someone dies of hunger without asking or eating permissible food, even carrion, they die disobedient. (As stated in Al-Mirqat)
۱ قوله: من جاع إلخ والمراد بالجوع جوع يتصور معه الصبر، ويجوز فيه الكتمان، وإلا فقد صرح العلماء بأن الشخص إذا مات جوعا ولم يسأل، أو لم يأكل ولو من الميتة يموت عاصيا. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ اللهِ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَغْبِطَنَّ فَاجِرًا بِنِعْمَةٍ؛ فَإِنَّكَ لَا تَدْرِي مَا هُوَ لَاقٍ بَعْدَ مَوْتِهِ، إِنَّ لَهُ عِنْدَ اللهِ قَائِلًا لَا يَمُوْتُ يَعْنِي النَّارَ رَوَاهُ فِي شرْحِ السُّنَّةِ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Do not envy a sinner for his blessings, for you do not know what awaits him after death. Indeed, he has with Allah something that does not die, meaning the Fire." [Narrated in Sharh as-Sunnah]