بَابُ اسْتِحْبَابِ الْمَالِ وَالْعُمُرِ لِلطَّاعَةِDesirability of Wealth and Long Life for Obedience
عَنْ سَعْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : إِنَّ اللَّهَ يُحِبُّ ۱الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ». رَوَاهُ مُسْلِمٌ.
Sa'd (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Indeed, Allah loves 1 the pious servant who is wealthy and hidden." [Narrated by Muslim]
Notes / الحواشي
1 His statement: Allah loves the pious servant who is wealthy and hidden: The mention of this Hadith in the chapter on the desirability of wealth for obedience indicates that they meant by wealth either richness in money or what also includes richness of the soul, and the suitable term for richness is the hidden one with the hamza as it came in a narration, meaning the compassionate one. They said: The correct narration is with the meem meaning the one who abstains from worship, and its suitability with richness of the heart is greater. The summary is that the intended meaning by wealthy is the rich one who is grateful, and it may be used as evidence that he is better than the poor patient one, but the relied-upon opinion is the opposite; as previously explained and its proof established. And in the hidden one with the meem, there is evidence for those who say that seclusion is better than mingling, and those who prefer mingling interpret this as seclusion at the time of trials. I say: Or it can be taken to mean mingling with idle people. Gathered from Al-Lama'at and Al-Mirqat.
۱ قوله: يحب العبد التقي الغني الخفي: إيراد الحديث في باب استحباب المال للطاعة يدل على أنهم أرادوا بالغنى غنى المال، أو ما يعم غنى النفس أيضًا، والمناسب للغناء الحفي بالمهملة كما جاء في رواية أي المشفق. وقالوا: الصحيحالرواية بالمعجمة بمعنى المعتزل للعبادة، ومناسبته لغنى القلب أكثر. والحاصل أن المراد بالغني الغني الشاكر، وقد يستدل به على أنه أفضل من الفقير الصابر، لكن المعتمد خلافه؛ لما سبق بيانه وتحقق برهانه، وفي الخفي بالخاء المعجمة حجة لمن يقول: الاعتزال أفضل من الاختلاط، ومن قال بتفضيل الاختلاط تأول هذا بالاعتزال في وقت الفتنة. أقول: أو يحمل على اختلاط أرباب البطالة، ملتقط من «اللمعات» و«المرقاة».
وَعَنْ أَبِي كَبْشَةَ الْأَنَّمَارِيِّ (رضي الله عنه) أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: «ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ، فَأَمَّا الَّذِي أُقْسِمُ عَلَيْهِنَّ فَإِنَّهُ مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ، وَلَا ظُلِمَ عَبْدُ مَظْلَمَةً صَبَرَ عَلَيْهَا إِلَّا زَادَهُ اللَّهُ بِهَا عِزَّا، وَلَا فَتَحَ عَبْدُ بَابَ ۱مَسْأَلَةٍ إِلَّا فَتَحَ اللهُ عَلَيْهِ بَابَ فَقْرٍ، وَأَمَّا الَّذِي أُحَدِّثُكُمْ فَاحْفَظُوهُ، فَقَالَ: إِنَّمَا الدُّنْيَا لِأَرْبَعَةِ نَفَرٍ: عَبْدُ رَزَقَهُ اللهُ مَالًا وَعِلْمًا، فَهُوَ يَتَّقِي فِيهِ رَبَّهُ، وَيَصِلُ فِيهِ رَحِمَهُ، وَيَعْلَمُ لِلَّهِ فِيهِ بِحَقِّهِ، فَهَذَا بِأَفْضَلِ الْمَنَازِلِ. وَعَبْدُ رَزَقَهُ اللَّهُ عِلْمًا وَلَمْ يَرْزُقُهُ مَالًا، فَهُوَ صَادِقُ النِّيَّةِ، يَقُوْلُ: لَوْ أَنَّ لِي مَالًا لَعَمِلْتُ بِعَمَلٍ فُلَانٍ، فَأَجْرُهُمَا سَوَاءٌ وَعَبْدٍ رَزَقَهُ اللَّهُ مَالًا وَلَمْ يَرْزُقْهُ عِلْمًا، فَهُوَ يَخْبِطُ فِي مَالِهِ بِغَيْرِ عِلْمٍ، لَا يَتَّقِي فِيهِ رَبَّهُ، وَلَا يَصِلُ فِيهِ رَحِمَهُ، وَلَا يَعْمَلُ فِيهِ بِحَقِّ، هَذَا بِأَخْبَثِ الْمَنَازِلِ. وَعَبْدُ لَمْ يَرْزُقْهُ اللَّهُ مَالًا وَلَا عِلْمًا، فَهُوَ يَقُوْلُ: لَوْ أَنَّ لِي مَالًا لَعَمِلْتُ۲ فِيهِ بِعَمَلِ فُلَانٍ، فَهُوَ نِيَّتُهُ، فَوِزْرُهُمَا ۳ سَوَاءٌ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ صَحِيحٌ.
Abu Kabsha Al-Anmari (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: "Three things I swear by and narrate to you a Hadith, so memorize it. As for what I swear by, indeed the wealth of a servant does not decrease by charity, nor is a servant wronged and patient with it except that Allah increases him in honor through it, nor does a servant open the door 1 of begging except that Allah opens for him the door of poverty. And as for what I narrate to you, memorize it, he said: The world is only for four types of people: a servant whom Allah has granted wealth and knowledge, so he fears his Lord with it, maintains ties of kinship with it, and knows for Allah his right in it, so this one is in the best of stations. And a servant whom Allah has granted knowledge but not wealth, so he is sincere in intention, saying: If I had wealth, I would act with the deed of so-and-so, so their reward is equal. And a servant whom Allah has granted wealth but not knowledge, so he stumbles in his wealth without knowledge, does not fear his Lord with it, nor maintains ties of kinship with it, nor acts with it in truth, so this one is in the worst of stations. And a servant whom Allah has not granted wealth nor knowledge, so he says: If I had wealth, I would act 2 with the deed of so-and-so, so it is his intention, and their burden 3 is equal." [Narrated by Tirmidhi, and he said: This is a sound Hadith]
Notes / الحواشي
1 His statement: The door of begging: Meaning the door of asking and seeking from people, not out of need or necessity, but with the intent of richness and increase. (As stated in Al-Mirqat) 2 His statement: I would act with the deed of so-and-so: Meaning from the people of evil. (As stated in Al-Mirqat) 3 His statement: And their burden is equal: Ibn Al-Malik said: This Hadith does not contradict the narration: "Indeed, Allah has forgiven my Ummah for what their hearts suggest as long as they do not act upon it"; because the action here is by verbal expression, and what is forgiven is the inner speech. The relied-upon opinion of the verifying scholars is that this is so if he did not habituate himself nor settle his heart on doing it, but if he resolved and settled, it is written as a sin even if he did not act or speak, and this has been mentioned before, and Allah knows best. (As stated in Al-Mirqat).
۱ قوله : باب مسألة: أي باب سؤال وطلب من الناس لا لحاجة وضرورة، بل لقصد غنى وزيادة. كذا في «المرقاة».
۲ قوله : لعملت فيه بعمل فلان أي من أهل الشر. كذا في «المرقاة».
۳ قوله: ووزرهما سواء : قال ابن الملك: هذا الحديث لا ينافي خبر: «إن الله تجاوز عن أمتي ما وسوست به صدورها ما لم تعمل به؛ لأنه عمل هنا بالقول اللساني، والمتجاوز عنه هو القول النفساني، انتهى. والمعتمد ما قاله العلماء المحققون: إن هذا إذا لم يوطن نفسه ولم يستقر قلبه بفعلها، فإن عزم واستقر يكتب معصية وإن لم يعمل ولم يتكلم، وقد تقدم والله تعالى أعلم. كذا في «المرقاة».
وَعَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ قَالَ: كُنَّا فِي مَجْلِسٍ فَطَلَعَ عَلَيْنَا رَسُولُ اللهِ ﷺ وَعَلَى رَأْسِهِ أَثَرُ مَاءٍ، فَقُلْنَا : يَا رَسُولَ اللهِ! نَرَاكَ طَيِّبَ النَّفْسِ؟ قَالَ: أَجَلْ، قَالَ: ثُمَّ خَاضَ الْقَوْمُ فِي ذِكْرِ الْغِنَى ، فَقَالَ رَسُولُ اللهِ ﷺ : «لَا بَأْسَ بِالْغِنَى لِمَنْ اتَّقَى اللَّهَ عَزَّ وَجَلَّ، وَالصَّحَّةُ لِمَنْ اتَّقَى اللهَ خَيْرٌ مِنَ الْغِنَى ، وَطِيبُ النَّفْسِ مِنَ النَّعَمِ». رَوَاهُ أَحْمَدُ.
A man from the companions of the Prophet (ﷺ) narrated: We were in a gathering when the Messenger of Allah (ﷺ) came to us with traces of water on his head, so we said: "O Messenger of Allah! We see you in a good mood?" He said: "Yes." Then the people engaged in discussing wealth, so the Messenger of Allah (ﷺ) said: "There is no harm in wealth for one who fears Allah, the Mighty and Majestic, and health for one who fears Allah is better than wealth, and a good mood is from the blessings." [Narrated by Ahmad]
وَعَنْ سُفْيَانَ الثَّوْرِيِّ (رضي الله عنه) قَالَ: كَانَ الْمَالُ فِيْمَا مَضَى يُكْرَهُ، فَأَمَّا الْيَوْمَ فَهُوَ تُرْسُ الْمُؤْمِنِ، وَقَالَ: لَوْلَا هَذِهِ الدَّنَانِيرُ لَتَمَنْدَلَ بِنَا هَؤُلَاءِ الْمُلُوكُ. وَقَالَ: مَنْ كَانَ فِي يَدِهِ مِنْ هَذِهِ شَيْءٌ فَلْيُصْلِحْهُ؛ فَإِنَّهُ زَمَانٌ إِنِ احْتَاجَ كَانَ أَوَّلُ مَنْ يَبْذُلُ دِينَهُ، وَقَالَ: الْحَلَالُ لَا يَحْتَمِلُ السَّرَفَ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Sufyan Ath-Thawri (may Allah be pleased with him) narrated: "Wealth was disliked in the past, but today it is the shield of the believer. And he said: Were it not for these dinars, these kings would have trampled us. And he said: Whoever has something of this in his hand, let him rectify it; for it is a time when, if one is in need, he will be the first to abandon his religion. And he said: The lawful does not tolerate extravagance." [Narrated by Al-Baghawi in Sharh as-Sunnah]
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه) أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللَّهِ أَيُّ النَّاسِ خَيْرُ؟ قَالَ: «مَنْ طَالَ عُمُرُهُ وَحَسُنَ عَمَلُهُ قَالَ: فَأَيُّ النَّاسِ شَرٌّ؟ قَالَ: «مَنْ طَالَ عُمُرُهُ وَسَاءَ عَمَلُهُ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَالدَّارِمِيُّ.
Abu Bakrah (may Allah be pleased with him) narrated that a man said: "O Messenger of Allah, which of the people is best?" He said: "He whose life is long and whose deed is good." He said: "And which of the people is worst?" He said: "He whose life is long and whose deed is evil." [Narrated by Ahmad, Tirmidhi, and Darimi]
وَعَنْ عُبَيْدِ بْنِ خَالِدٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ آخَى بَيْنَ رَجُلَيْنِ، فَقُتِلَ أَحَدُهُمَا ثُمَّ مَاتَ الْآخَرُ بَعْدَهُ بِجُمُعَةٍ أَوْ نَحْوِهَا، فَصَلَّيْنَا عَلَيْهِ، فَقَالَ رَسُولُ اللهِ ﷺ: «مَا قُلْتُمْ؟» فَقُلْنَا: دَعَوْنَا اللَّهَ أَنْ يَغْفِرَ لَهُ وَيَرْحَمَهُ وَيُلْحِقَهُ بَصَاحِبِهِ، فَقَالَ النَّبِيُّ ﷺ : «فَأَيْنَ صَلَاتُه بَعْدَ صَلَاتِهِ، وَعَمَلُهُ بَعْدَ عَمَلِهِ ؟ أَوْ قَالَ: «صِيَامُهُ بَعْدَ صِيَامِهِ لِمَا بَيْنَهُمَا ۱ أَبْعَدُ مِمَّا بَيْنَ السَّمَاءِ وَالْأَرْضِ». رَوَاهُ أَبُوْ دَاوُدَ وَالنَّسَائِيُّ.
Ubaid ibn Khalid (may Allah be pleased with him) narrated that the Prophet (ﷺ) made brotherhood between two men, and one of them was killed, then the other died after him by about a week or so, and we prayed over him, and the Messenger of Allah (ﷺ) said: "What did you say?" We said: "We asked Allah to forgive him, have mercy on him, and join him with his companion." The Prophet (ﷺ) said: "Then where is his prayer after his prayer, and his deed after his deed? Or he said: His fasting after his fasting? What is between them 1 is farther than between the heaven and the earth." [Narrated by Abu Dawud and Nasai]
Notes / الحواشي
1 His statement: What is between them: Meaning the difference between them is farther and greater than between the heaven and the earth. It was questioned how his deed in a week without martyrdom could be preferred over his companion's with it; since no deed increases in reward over martyrdom, which is jihad in the path of Allah and manifesting His religion, especially at the beginning of the call with few supporters. The answer is that this man was also stationed in the path of Allah, so he was rewarded for his intention. This is an opinion based on possibility, not mentioned in the Hadith, and Allah knows best. Moreover, it is not supported by the apparent meaning of the upcoming Hadith from Abdullah ibn Shaddad, and that the Prophet knew that this one's deed without martyrdom equals that one's with martyrdom due to his sincerity, intellect, and knowledge, and then he added to what he did. Thus, not every martyr is absolutely superior to another; rather, another may be superior to him, as seen in the case of Abu Bakr and other companions. (As stated in Al-Lama'at).
۱ قوله : لما بينهما : أي التفاوت الذي بينهما أبعد وأكثر مما بين السماء والأرض، واستشكل بأنه كيف يفضل عمله في جمعة بلا شهادة على عمل صاحبه معها؛ إذ لا عمل أزيد ثوابا على الشهادة جهادا في سبيل الله وإظهارا لدينه، سيما في مبادئ الدعوة وقلة أعوانه، وأجيب بأن هذا الرجل أيضًا كان مرابطا في سبيل الله، فجوزي بنيته. وهذا قول على الاحتمال غير مذكور في الحديث، والله أعلم، مع أنه لا يؤيده ظاهر الحديث الآتي عن عبد الله بن شداد، وبأن النبي قد عرف أن عمل هذا بلا شهادة يساوي عمل ذلك مع شهادة بسبب إخلاصه وعقله ومعرفته، ثم زاد مما عمل، فليس كل من استشهد يفضل على غيره على الإطلاق، بل قد يفضل عليه غيره، وكفى في ذلك حال الصديق وغيره من الصحابة . كذا في «اللمعات».
وَعَنْ عَبْدِ اللهِ بْنِ شَدَّادٍ (رضي الله عنه) قَالَ: أَنَّ نَفَرًا مِنْ بَنِي عُذْرَةً ثَلَاثَةً أَتَوْا النَّبِيَّ ﷺ فَأَسْلَمُوا، قَالَ رَسُولُ اللهِ ﷺ : «مَنْ يَكْفِنِيهِمْ ؟ قَالَ طَلْحَةُ: أَنَا، قَالَ: فَكَانُوا عِنْدَهُ، فَبَعَثَ النَّبِيُّ ﷺ بَعْثًا، فَخَرَجَ فِيْهِ أَحَدُهُمْ فَاسْتُشْهِدَ ، ثُمَّ بَعَثَ بَعْثًا فَخَرَجَ فِيهِ الْآخَرُ فَاسْتُشْهِدَ، ثُمَّ مَاتَ الثَّالِثُ عَلَى فِرَاشِهِ. قَالَ طَلْحَةُ : فَرَأَيْتُ هَؤُلَاءِ الثَّلَاثَةَ الَّذِينَ فِي الْجَنَّةِ، وَرَأَيْتُ الْمَيِّتَ عَلَى فِرَاشِهِ أَمَامَهُمْ، وَالَّذِي اسْتُشْهِدَ أَخِيرًا يَلِيهِ، وَأَوَّلَهُمْ آخِرَهُمْ آخِرًا يَلِيْهِ وَوَّلُهُمْ يَلِيْهِ. فَدَخَلَنِي مِنْ ذَلِكَ، فَذَكَرْتُ لِلنَّبِيِّ هِ ذَلِكَ، فَقَالَ: «وَمَا أَنْكَرْتَ مِنْ ذَلِكَ، لَيْسَ أَحَدٌ أَفْضَلَ عِنْدَ اللهِ مِنْ مُؤْمِنٍ يُعَمَّرُ فِي الْإِسْلَامِ لِتَسْبِيحِهِ وَتَكْبِيرِهِ وَتَهْلِيلِهِ». رَوَاهُ أَحْمَدُ.
Abdullah ibn Shaddad (may Allah be pleased with him) narrated: A group of three men from Bani Udhrah came to the Prophet (ﷺ) and embraced Islam. The Messenger of Allah (ﷺ) said: "Who will clothe them?" Talhah said: "I will." So they were with him, and the Prophet (ﷺ) sent an expedition, and one of them went out and was martyred. Then he sent another expedition, and the second went out and was martyred, then the third died on his bed. Talhah said: "I saw these three who are in Paradise, and I saw the one who died on his bed ahead of them, and the one martyred last next to him, and the first of them last next to him, and their leader next to him. This affected me, so I mentioned it to the Prophet (ﷺ), and he said: 'What did you find strange in that? No one is better with Allah than a believer who lives long in Islam for his glorification, magnification, and declaration of Allah's oneness.'" [Narrated by Ahmad]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ : يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ: أَيْنَ أَبْنَاءُ السِّتِّينَ؟ وَهُوَ الْعُمُرُ الَّذِي قَالَ اللهُ تَعَالَى: ﴿أَوَلَمْ نُعَمِّرُكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ)) (فاطر: ۳. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "A caller will call on the Day of Resurrection: Where are the children of sixty? And that is the lifespan about which Allah, the Exalted, said: Did We not give you lives long enough, during which a reminder might reach him who would receive admonition, and the warner came to you?" (Fatir: 35:37) [Narrated by Bayhaqi in Shu'ab al-Iman]
وَعَنْ شَدَّادِ بْنِ أَوْسٍ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «الْكَيْسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَالْعَاجِزُ۱ مَنْ أَتْبَعَ نَفْسَهُ هَوَاهَا وَتَمَنَّى عَلَى اللَّهِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Shaddad ibn Aws (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The intelligent one is he who disciplines himself and works for what is after death, and the incapable one 1 is he who follows his desires and wishes upon Allah." [Narrated by Tirmidhi and Ibn Majah]
Notes / الحواشي
1 His statement: And the incapable one, etc.: At-Tayyibi said: The incapable one is he whose soul has overcome him, and he does what his soul commands, becoming incapable for himself, following his soul's desires, and giving it what it craves. The intelligent is contrasted with the incapable, and the true counterpart to the intelligent is the foolish in opinion, and to the incapable is the capable, indicating that the intelligent is the capable, and the incapable is the foolish. Wishing upon Allah means sinning and wishing for Paradise without seeking forgiveness or repentance. (As stated in Al-Mirqat).
۱ قوله : والعاجز إلخ : قال الطيبي لله والعاجز الذي غلبت عليه نفسه وعمل ما أمرته به نفسه، فصار عاجزا لنفسه فاتبع نفسه هواها، وأعطاها ما اشتهته قوبل الكيس بالعاجز، والمقابل الحقيقي للكيس السفيه الرأي، وللعاجز القادر ليؤذن بأن الكيس هو القادر، والعاجز هو السفيه. وتمنى على الله أي يذنب ويتمنى الجنة من غير الاستغفار والتوبة. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ اللَّهَ تَعَالَى إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا اسْتَعْمَلَهُ فَقِيلَ: كَيْفَ ۱ يَسْتَعْمِلُهُ يَا رَسُولَ اللهِ؟ قَالَ: «يُوَفِّقُهُ لِعَمَلٍ صَالِحٍ قَبْلَ الْمَوْتِ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "Indeed, when Allah intends good for a servant, He employs him, so it was said: How 1 does He employ him, O Messenger of Allah? He said: 'He grants him success in a righteous deed before death.'" [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: And how does He employ him, O Messenger of Allah: Meaning while he is constantly employed. (As stated in Al-Mirqat).
۱ قوله: وكيف يستعمله يا رسول الله : أي والحال أنه دائم الاستعمال. كذا في «المرقاة».
وَعَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرَةَ (رضي الله عنه) وَكَانَ مِنْ أَصْحَابِ رَسُوْلِ اللَّهِ ﷺ قَالَ: «إِنَّ عَبْدًا لَوْ خَرَّ عَلَى وَجْهِهِ مِنْ يَوْمٍ وُلِدَ إِلَى أَنْ يَمُوتَ هَرَمًا فِي طَاعَةِ اللَّهِ لَحَقَّرَهُ ذَلِكَ الْيَوْمَ وَلَوَدَّ أَنَّهُ يُرَدُّ إِلَى الدُّنْيَا كَيْمَا يَزْدَادَ مِنَ الْأَجْرِ وَالثَّوَابِ». رَوَاهُ أَحْمَدُ.
Muhammad ibn Abi Umayrah (may Allah be pleased with him), who was among the companions of the Messenger of Allah (ﷺ), narrated: "A servant, if he prostrated on his face from the day he was born until he died old in the obedience of Allah, would belittle that on the Day (of Judgment) and wish that he were returned to the world to increase in reward and recompense." [Narrated by Ahmad]