أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52561
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 | | موضوع: رياض الصالحين (01) righteous's meadows الأربعاء 31 أغسطس 2011, 6:39 am | |
| بسم الله الرحمن الرحيم
righteous's meadows
From the words of the Prophet peace be upon him
Authors: Abu Zakaria Yahya bin Sharaf Alnawawy
رياض الصالحين من كلام سيد المرسلين
يحيى بن شرف النووي أبو زكريا
E-books Islamic Forum
http://adel-ebooks.mam9.com
Islamic e-books library
http://b.m93b.com
Adel Muhammed
************************
الكتاب الأول
The first book
1 - باب الإخلاص وإحضار النية في جميع الأعمال والأقوال والأحوال البارزة والخفية
Sincerity and Significance of Intentions and all Actions, Apparent and Hidden
2 - باب التوبة
Repentance
3 - باب الصبر
Patience and Perseverance
4 - باب الصدق.
Truthfulness
5 - باب المراقبة
Watchfulness
6 - باب التقوى.
Piety
7 - باب اليقين والتوكل
Firm Belief and Perfect Reliance on Allah
8 - باب الاستقامة
Uprightness and Steadfastness
Chapter 9
Pondering over the Great Creation of Allah, The passing away of Life of the World, the Horrors of the Day of Requital and Laxity of One's Nafs
Chapter 10
Hastening to do Good Deeds
11 - باب المجاهدة
The Struggle (in the Cause of Allah)
12 - باب الحث على الازدياد من الخير في أواخر العمر
Urging towards increasing Good Actions in later part of Life
13 - باب بيان كثرة طرق الخير
Numerous ways of doing Good
14 - باب الاقتصاد في العبادة
Moderation in Worship
15 - باب المحافظة على الأعمال
The Righteous conduct on Regular base
16 - باب الأمر بالمحافظة على السنة وآدابها
Observing the Sunnah and the manners of its obedience
17 - باب وجوب الانقياد لحكم الله تعالى وما يقوله من دعي إلى ذلك وأمر بمعروف أو نهي عن منكر
Obedience to the command of Allah is an obligatory duty
18 - باب النهي عن البدع ومحدثات الأمور
Prohibition of heresies in religion
19 - باب من سن سنة حسنة أو سيئة
Heretics doing desirable or undesirable deeds
20 - باب الدلالة على خير والدعاء إلى هدى أو ضلالة
Calling to right guidance and forbidding depravity
21 - باب التعاون على البر والتقوى
Assistance towards righteousness and piety
22 - الباب النصيحة
Giving Counsel
23 - باب الأمر بالمعروف والنهي عن المنكر
Enjoining Good and forbidding Evil
24 - باب تغليظ عقوبة من أمر بمعروف أو نهى عن منكر وخالف قوله فعله
باب الأمر بأداء الأمانة - 25
Discharging the Trusts
26 - باب تحريم الظلم والأمر برد المظالم
Unlawfulness of Oppression and Restoring Others Rights
27 - باب تعظيم حرمات المسلمين وبيان حقوقهم والشفقة عليهم ورحمتهم
Reverence towards the Sanctity of the Muslims
28 - باب ستر عورات المسلمين والنهي عن إشاعتها لغير ضرورة
Covering Faults of the Muslims
29 - باب قضاء حوائج المسلمين
Fulfillment of the needs of the Muslims
30 - باب الشفاعة
Intercession
31 - باب الإصلاح بين الناس
Making Peace among People
32 - باب فضل ضعفة المسلمين والفقراء والخاملين
Superiority of Poor, Weak and unrenowned Muslims
33 - باب ملاطفة اليتيم والبنات وسائر الضعفة والمساكين والمنكسرين والإحسان إليهم والشفقة عليهم والتواضع معهم وخفض الجناح لهم
Benevolent Treatment towards Orphans, Girls, the Weak, the Poor and the Humble Persons
34 - باب الوصية بالنساء
Recommendations with regard to Women
35 - باب حق الزوج على المرأة
Husband's rights concerning his Wife
36 - باب النفقة على العيال
Sustentation of the Members of the Family
37 - باب الإنفاق مما يحب ومن الجيد
Spending favorite things for Allah's sake
38 - باب وجوب أمره أهله وأولاده المميزين وسائر من في رعيته بطاعة الله تعالى ونهيهم عن المخالفة وتأديبهم ومنعهم عن ارتكاب منهي عنه
Urging one's kith and kin to Obey Allah and refrain from evils
39 - باب حق الجار والوصية به
Rights of Neighbors
40 - باب بر الوالدين وصلة الأرحام
Kind Treatment towards Parents and establishment of the ties of Blood Relationship
41 - باب تحريم العقوق وقطيعة الرحم
Prohibition of Disobeying Parents and severance of Relations
42 - باب بر أصدقاء الأب والأم والأقارب والزوجة وسائر من يندب إكرامه
Excellence in doing Good to the Friends of Parents and other Relatives
43 - باب إكرام أهل بيت رسول الله صلى الله عليه و سلم وبيان فضلهم
Showing reverence to the Family of Allah's Messenger (pbuh)
44 - باب توقير العلماء والكبار وأهل الفضل وتقديمهم على غيرهم ورفع مجالسهم وإظهار مرتبتهم
Revering the Scholars and Elders, Preferring them to others and raising their Status
45 - باب زيارة أهل الخير ومجالستهم وصحبتهم ومحبتهم وطلب زيارتهم والدعاء منهم وزيارة المواضع الفاضلة
Visiting the Pious Persons, loving them and adoption of their company
46 - باب فضل الحب في الله والحث عليه وإعلام الرجل من يحبه وماذا يقول له إذا أعلمه.
Excellence and Etiquette of Sincere love for the sake of Allah
47 - باب علامات حب الله تعالى للعبد والحث على التخلق بها والسعي في تحصيلها
Signs of Allah's love for His slaves and the efforts for its Achievement
48 - باب التحذير من إيذاء الصالحين والضعفة والمساكين
Warning against persecution of the Pious, the Weak and the Indigent
49 - باب إجراء أحكام الناس على الظاهر وسرائرهم إلى الله تعالى
Making Judgment of people keeping in view their evident actions and leaving their hidden Actions to Allah (swt
50 - باب الخوف
Fear (of Allah)
51 - باب الرجاء
Hope in Allah's Mercy
52 - باب فضل الرجاء
Excellence of Good Hopes
53 - باب الجمع بين الخوف والرجاء
Combining Hope and Fear (of Allah)
54 - باب فضل البكاء من خشية الله تعالى وشوقا إليه
Excellence of Weeping out of Fear from Allah (swt
55 - باب فضل الزهد في الدنيا والحث على التقلل منها وفضل الفقر
Excellence of Leading an Ascetic Life, and Virtues of Simple Life
56 - باب فضل الجوع وخشونة العيش والاقتصار على القليل من المأكول والمشروب والملبوس وغيرها من حظوظ النفس وترك الشهوات
Excellence of Simple Living and being Content with Little
57 - باب السابع والخمسون في القناعة والعفاف والاقتصاد في المعيشة والإنفاق وذم السؤال من غير ضرورة
Contentment and Self-esteem and avoidance of unnecessary begging of People
58 - باب جواز الأخذ من غير مسألة ولا تطلع إليه
Permissibility of Assistance without Greed
59 - باب الحث على الأكل من عمل يده والتعفف به عن السؤال والتعرض للإعطاء
Encouraging Livelihood by (working with) Hands and Abstaining from Begging
60 - باب الكرم والجود والإنفاق في وجوه الخير ثقة بالله تعالى
Excellence of Generosity and Spending in a Good cause with Reliance on Allah
61 - باب النهي عن البخل والشح
Prohibition of Miserliness
62 - باب الإيثار والمواساة
Selflessness and Sympathy
63 - باب التنافس في أمور الآخرة والاستكثار مما يتبرك به
64 - باب فضل الغني الشاكر وهو من أخذ المال من وجهه وصرفه في وجوهه المأمور بها
Excellence of a Grateful Rich Man
65 - باب ذكر الموت وقصر الأمل
Remembrance of Death and Restraint of Wishes
66 - باب استحباب زيارة القبور للرجال وما يقوله الزائر
Desirability of visiting the Graves for men, and that they should say
67 - باب كراهة تمني الموت بسبب ضر نزل به ولا بأس به لخوف الفتنة في الدين
Abomination of longing for Death
68 - باب الورع وترك الشبهات
Leading an Abstemious Life and refraining from the Doubtful
69 - باب استحباب العزلة عند فساد الزمان أو الخوف من فتنة في الدين ووقوع في حرام وشبهات ونحوها
Desirability of Seclusion at times of corruption committed by the people of the World
70 - باب فضل الاختلاط بالناس وحضور جمعهم وجماعاتهم ومشاهد الخير ومجالس الذكر معهم وعيادة مريضهم وحضور جنائزهم ومواساة محتاجهم وإرشاد جاهلهم وغير ذلك من مصالحهم لمن قدر على الأمر بالمعروف والنهي عن المنكر وقمع نفسه عن الإيذاء وصبر على الأذى
Excellence of mixing with People and attending their social activities
71 - باب التواضع وخفض الجناح للمؤمنين
Modesty and Courtesy towards the Believers
72 - باب تحريم الكبر والإعجاب
Condemnation of Pride and Self-Conceit
73 - باب حسن الخلق
Good Conduct
74 - باب الحلم والأناة والرفق
Clemency, Tolerance and Gentleness
75 - باب العفو والإعراض عن الجاهلين
Forgiveness of the Ignorant
76 - باب احتمال الأذى
Endurance of Afflictions
77 - باب الغضب إذا انتهكت حرمات الشرع والانتصار لدين الله تعالى
Indignation against the Transgression of Divine Laws
78 - باب أمر ولاة الأمور بالرفق برعاياهم ونصيحتهم والشفقة عليهم والنهي عن غشهم والتشديد عليهم وإهمال مصالحهم والغفلة عنهم وعن حوائجهم
Obligation of Rulers to show Kindness to their Subjects
79 - باب الوالي العادل
The Just Ruler
80 - باب وجوب طاعة ولاة الأمور في غير معصية الله وتحريم طاعتهم في المعصية
Obligation of Obedience to the Ruler in what is Lawful and Prohibition of Obeying them in what is Unlawful
81 - باب النهي عن سؤال الإمارة واختيار ترك الولايات إذا لم يتعين عليه أو تدع حاجة إليه
Undesirability of Aspiring for Office
82 - باب حث السلطان والقاضي وغيرهما من ولاة الأمور على اتخاذ وزير صالح وتحذيرهم من قرناء السوء والقبول منهم
Appointment of Pious Governors, Advisors and Judges
83 - باب النهي عن تولية الإمارة والقضاء وغيرهما من الولايات لمن سألها أو حرص عليهم فعرض بها
Prohibition of Appointing an Aspirant Person to a Public Office of Authority
******************
1 - باب الإخلاص وإحضار النية في جميع الأعمال والأقوال والأحوال البارزة والخفية
Sincerity and Significance of Intentions and all Actions, Apparent and Hidden
بسم الله الرحمن الرحيم
قال الله تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة }
Allah, the Exalted, says:
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (98:5
وقال تعالى ( الحج 37 ) : { لن ينال الله لحومها ولا دماؤها ولكن يناله التقوى منكم }
"It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.'' (22:37)
وقال تعالى ( آل عمران 29 ) : { قل إن تخفوا ما في صدوركم أو تبدوه يعلمه الله }
"Say (O Muhammad (PBUH) ): Whether you hide what is in your breasts or reveal it, Allah knows it". (3:29)
1 - وعن أمير المؤمنين أبي حفص عمر بن الخطاب بن نفيل بن عبد العزى بن رياح بن عبد
الله بن قرط بن رزاح بن عدي بن كعب بن لؤي بن غالب القرشي العدوي رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنما الأعمال بالنيات وإنما لكل امرئ ما نوى . فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه ] متفق على صحته . رواه إماما المحدثين : أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة بن بردزبه الجعفي البخاري وأبو الحسين مسلم بن الحجاج بن مسلم القشيري النيسابوري رضي الله عنهما في كتابيهما اللذين هما أصح الكتب المصنفة.
1. Narrated 'Umar bin Al-Khattab (May Allah be pleased with him), reported:
Messenger of Allah (PBUH) said, "The deeds are considered by the intentions, and a person will get the reward according to his intention.
So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for".
[Al-Bukhari and Muslim].
Commentary:
According to some Ahadith, the reason for this Hadith is that a person sent a proposal of marriage to a woman named Umm Qais, which she turned down saying that he should have to emigrate to Al-Madinah for it.
Accordingly, he did it for this specific purpose, and the two were married there.
On account of this event, the man came to be known among the Companions as Muhajir Umm Qais.
On the basis of this Hadith, 'Ulama' are of the unanimous opinion that the real basis of one's actions is Niyyah (intention) and everyone will be requited according to his Niyyah.
It is true that Niyyah is founded in one's heart, that is to say, one has first to make up one's mind for what he intends to do and he should not express it verbally.
In fact, the latter is a Bid`ah (innovation in religion) because no proof of it is found in Shariah.
The point which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for every action.
In other words, in every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.
2 - وعن أم المؤمنين أم عبد الله عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم ] قالت قلت : يا رسول الله كيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم ؟ قال : [ يخسف بأولهم وآخرهم ثم يبعثون على نياتهم ] متفق عليه . هذا لفظ البخاري.
2. 1-2- Narrated 'A`ishah (May Allah be pleased with her) reported:
Messenger of Allah (PBUH) said, "An army will raid the Ka`bah and when it reaches a desert land, all of them will be swallowed up by the earth.
'' She asked;
"O Messenger of Allah! Why all of them?'' He answered, "All of them will be swallowed by the earth but they will be raised for Judgement according to their intentions.''
[Al-Bukhari and Muslim].
Commentary: Everyone will be rewarded or punished according to his aim and intention.
This Hadith also proves that the company of depraved persons is extremely dangerous.
Whose army would it be, which has been referred to in the Hadith, and when will it invade Ka`bah, is a matter known to Allah Alone.
Such prophecies are a part of the Unseen world.
Since they come in the category of the miracles of the Prophet (PBUH), it is necessary to believe in their veracity and occurrence.
Believing in such prophesies is also essential because they were revealed by Allah).
3 - وعن عائشة رضي الله عنها قالت قال النبي صلى الله عليه و سلم : [ لا هجرة بعد الفتح ولكن جهاد ونية وإذا استنفرتم فانفروا ] متفق عليه
ومعناه : لا هجرة من مكة لأنها صارت دار إسلام.
3- A`ishah (May Allah be pleased with her) narrated that the Prophet (PBUH) said, "There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention.
* So if you are summoned to fight, go forth.''
[Al-Bukhari and Muslim].
*. Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of emigration can still be obtained by Jihad and by intending accomplishing good deeds.
Commentary.
When a country or a region is regarded as Dar-ul-Islam (land of Islam), it is not necessary to migrate from it to some other place.
It is, however, obligatory to emigrate from such regions which are Dar-ul-Kufr (land of infidels) and where it is difficult to adhere to Islamic injunctions.
It is also evident from this Hadith that when it is not necessary to migrate from one Islamic country to another then it is also not permitted by the Shari`ah to leave an Islamic country to settle permanently in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and social welfare.
Unfortunately, Muslims today are afflicted with this disease.
The transfer of their capital and talent to Dar-ul-Kufr is indeed very disturbing because on one side these two factors are lending support to the economy of Bilad-ul-Kufr (countries of infidels) and on the other, obscenity and indecency that are common in such countries, are becoming increasingly common among the Muslims too.
Another highly important reason for the prohibition of migration of Muslims to Dar-ul-Kufr is that it goes against the spirit as well as their readiness for Jihad fi sabilillah (striving and fighting in the way of Allah).
This spirit and readiness must be kept always alive so that the Muslims may respond at once to the call of Jihad whenever the need for it arises anywhere.
4 - وعن أبي عبد الله جابر بن عبد الله الأنصاري رضي الله عنهما قال : كنا مع النبي صلى الله عليه و سلم في غزاة فقال : [ إِنَّ بِالْمَدِينَةِ لَرِجَالاً مَا سِرْتُم مَسِيرًا وَلاَ قَطَعْتُمْ وَادِياً إِلاَّ كَانُوا مَعَكُمْ حَبِسِهُمُ الْمَرَضُ]
وفي رواية : إِلاَّ شركوكم في الأجر ] رواه مسلم
ورواه البخاري عن أنس قال : [ رجعنا من غزوة تبوك مع النبي صلى الله عليه و سلم فقال : [ إن أقواما خلفنا بالمدينة ما سلكنا شعبا ولا واديا ألا وهم معنا حبسهم العذر ].
4. 4- Jabir bin Abdullah Al-Ansari (May Allah be pleased with them) reported:
We accompanied the Prophet (PBUH) in an expedition when he said, "There are some men in Al-Madinah who are with you wherever you march and whichever valley you cross.
They have not joined you in person because of their illness.
'' In another version he said: "They share the reward with you.''
[Muslim].
It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet (PBUH) when he remarked, "There are people whom we left behind in Al-Madinah who accompanied us in spirit in every pass and valley we crossed.
They remained behind for a valid excuse.''
Commentary:
What we learn from this Hadith is that if the intention and spirit of Jihad are present in the heart of a Muslim but physically he is unable to take part in it for valid reasons, he will get the reward of Jihad without even his actual participation in it.
5 - وعن أبي يزيد معن بن يزيد بن الأخنس رضي الله عنهم وهو وأبوه وجده صحابيون قال : كان أبي يزيد أخرج دنانير يتصدق بها فوضعها عند رجل في المسجد فجئت فأخذتها فأتيته بها فقال : والله ما إياك أردت فخاصمته إلى رسول الله صلى الله عليه و سلم فقال : [ لك ما نويت يا يزيد ولك ما أخذت يا معن ] رواه البخاري.
5- Ma`n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were Companions) reported:
My father set aside some dinars for charity and gave them to a man in the mosque.
I went to that man and took back those dinars.
He said:
"I had not intended you to be given.''
So we went to Messenger of Allah (PBUH), and put forth the matter before him.
He said to my father, "Yazid, you have been rewarded for what you intended.''
And he said to me, "Ma`n, you are entitled to what you have taken.''
[Al-Bukhari].
Commentary:
1- This Hadith leads us to the conclusion that if Sadaqah (charity), goes to a needy son of a Muslim, there is no need to take it back from him for the reason that the father had intended to give it to a deserving person.
The former gets the reward for it on account of his Niyyah (intention).
This however, will be reckoned as Nafli Sadaqah (voluntary charity) because the obligatory Zakat (Sadaqah) cannot be given to the donor's own dependents.
2- It is permissible in Shari`ah to make someone a Wakil (attorney or agent) for Sadaqah.
3- It does not amount to disobedience on the part of a son to take his father to a competent authority or scholar to know the legal position on any issue, in the same way, as mutual discussion and debate on matters of Shari`ah does not amount to insolence.
(Fath Al-Bari, chapter on Zakat). .
6 - وعن أبي إسحاق سعد بن أبي وقاص مالك بن أهيب بن عبد مناف بن زهرة بن كلاب بن مرة بن كعب بن لؤي القرشي الزهري رضي الله عنه أحد العشرة المشهود لهم بالجنة رضي الله عنهم قال : جاءني رسول الله صلى الله عليه و سلم يعودني عام حجة الوداع من وجع اشتد بي فقلت : يا رسول الله إني قد بلغ بي من الوجع ما ترى وأنا ذو مال ولا يرثني إلا ابنة لي أفأتصدق بثلثي مالي ؟ قال [ لا ] قلت : فالشطر يا رسول الله ؟ فقال [ لا ] قال : فالثلث يا رسول الله ؟ قال : [ الثلث والثلث كثير أو كبير إنك أن تذر ورثتك أغنياء خير من أن تذرهم عالة يتكففون الناس وإنك لن تنفق نفقة تبتغي بها وجه الله إلا أجرت عليها حتى ما تجعل في في امرأتك ] قال فقلت : يا رسول الله أخلف بعد أصحابي ؟ قال : [ إنك لن تخلف فتعمل عملا تبتغي به وجه الله إلا ازددت به درجة ورفعة ولعلك أن تخلف حتى ينتفع بك أقوام ويضر بك آخرون اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم لكن البائس سعد بن خولة ] يرثي له رسول الله صلى الله عليه و سلم أن مات بمكة . متفق عليه .
6- Abu Ishaq Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been given the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH) visited me in my illness which became severe in the year of Hajjat-ul-Wada` (Farewell Pilgrimage).
I said, "O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter.
Should I give two-thirds of my property in charity?'' He (PBUH) said, "No".
I asked him, "Then half?'' He said, "No".
Then I asked, "Can I give away one-third
". He said, "Give away one-third, and that is still too much.
It is better to leave your heirs well-off than to leave them poor, begging people.
You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife''
. I said, "O Messenger of Allah, would I survive my companions?'' He said, "If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing.
You will survive them ... your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam).
You will survive others till the people will derive benefit from you, and others would be harmed by you.''
Messenger of Allah (PBUH) further said, "O Allah, complete for my Companions their emigration and do not cause them to retract.'' Sa`d bin Khaulah was unfortunate.
Messenger of Allah (PBUH) lamented his death as he died in Makkah.
[Al-Bukhari and Muslim].
Commentary:
In spite of all their love for it, the Companions of the Prophet (PBUH) did not like to die in a city from which they emigrated for the sake of Allah.
For this reason Sa`d (May Allah be pleased with him) was afraid of dying in Makkah.
The Prophet (PBUH) prayed for the accomplishment of Sa`d's emigration and expressed regret over the misfortune of Sa`d bin Khaulah.
The latter died in Makkah.
Conclusion:
1- The Hadith lays down that in the course of a disease which seems to prove fatal, one cannot give more than one-third of the property in charity.
2- It is also emphasized that one gets reward even for what he spends on his wife and children.
3- One can report to others his ailment or to seek treatment and ask them to supplicate from him.
4- In the matter of Sadaqah (charity), which one gives to seek the Pleasure of Allah, his closest relatives.
should always have priority and preference over others.
7 - وعن أبي هريرة عبد الرحمن بن صخر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله تعالى لا ينظر إلى أجسامكم ولا إلى صوركم ولكن ينظر إلى قلوبكم ] رواه مسلم
7- Abu Hurairah (May Allah be pleased with him) narrated:
Messenger of Allah (PBUH) said, "Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments".
[Muslim].
Commentary: This Hadith highlights the importance of sincerity and good intention.
It is, therefore, essential that every noble action should be based on these two virtues; and heart should be free from all such things that destroy noble deeds.
Hypocrisy, ostentation, greed for wealth, riches and other wordly things fall in the category of such evils.
Since the true condition of heart is known to Allah alone, the true position of one's actions will be known on the Day of Resurrection when one will be requited for them by Alah.
In this world, one will be treated according to his apparent condition while his insight will be left to Allah
8 - وعن أبي موسى عبد الله بن قيس الأشعري رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم عن الرجل يقاتل شجاعة ويقاتل حمية ويقاتل رياء أي ذلك في سبيل الله ؟ فقال رسول الله صلى الله عليه و سلم : [ من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله ] متفق عليه.
8- Abu Musa Al-Ash`ari (May Allah be pleased with him) reported that Messenger of Allah (PBUH) was asked about who fights in the battlefield out of valour, or out of zeal, or out of hypocrisy, which of this is considered as fighting in the cause of Allah? He said: "He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah".
[Al-Bukhari and Muslim].
Commentary: Since one's action will be evaluated in terms of intention, so he alone would be a Mujahid (warrior in the cause of Deen) who fights to glorify the Name of Allah.
9 - وعن أبي بكرة نفيع بن الحارث الثقفي رضي الله عنه أن النبي صلى الله عليه و سلم قال :
[ إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار ] قلت : يا رسول الله هذا القاتل فما بال المقتول ؟ قال : [ إنه كان حريصا على قتل صاحبه ] متفق عليه .
9- Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported:
The Prophet (PBUH) said:
"When two Muslims are engaged in a combat against each other with their sword's and one is killed, both are doomed to Hell".
I said, "O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?"
He (PBUH) replied: "He was eager to kill his opponent".
[Al-Bukhari and Muslim].
Commentary:
This Hadith leads to the conclusion that one would be punished for such sinful intention for which he has made a firm determination, and for the commitment of which he has adopted necessary measures, even if he does not succeed in committing it because of certain obstruction.
Thus determination is different from a suggestion of the devil.
The latter is excusable while one is accountable for his determination.
However, what is mentioned in the Hadith will happen when Muslims fight among themselves for worldly honour and prejudices, and no religious issue would be the cause of their conflict, because in the latter case, it is possible that both might be depending on their own Ijtihad (exercise of opinion) for which they may be excused.
10 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صلاة الرجل في جماعة تزيد على صلاته في سوقه وبيته بضعا وعشرين درجة وذلك أن أحدهم إذا توضأ فأحسن الوضوء ثم أتى المسجد لا يريد إلا الصلاة لا ينهزه إلا الصلاة لم يخط خطوة إلا رفع بها درجة وحط عنه بها خطيئة حتى يدخل المسجد فإذا دخل المسجد كان في الصلاة ما كانت الصلاة هي تحبسه والملائكة يصلون على أحد كم ما دام في مجلسه الذي صلى فيه يقولون : اللهم اغفر له اللهم تب عليه ما لم يؤذ فيه ما لم يحدث فيه ] متفق عليه . هذا لفظ مسلم
وقوله صلى الله عليه و سلم : [ ينهزه ] هو بفتح الياء والهاء وبالزاي : أي يخرجه وينهضه.
10- Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: "The reward for Salat performed by a person in congregation is more than 20 times greater than that of the Salat performed in one's house or shop.
When one performs Wudu' perfectly and then proceeds to the mosque with the sole intention of performing Salat, then for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque, and when he enters the mosque, he is considered as performing Salat as long as it is the Salat which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer.
They say: 'O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance'.
This will carry on as long as he does not pass wind".
[Al-Bukhari and Muslim].
Commentary: This Hadith shows that although it is permissible to perform Salat individually in market places and houses, but its collective performance in the mosque is 25, 26, or 27 times more meritorious, as mentioned in other Ahadith.
11 - وعن أبي العباس عبد الله بن عباس بن عبد المطلب رضي الله عنه عن رسول الله صلى الله عليه و سلم فيما يروى عن ربه تبارك وتعالى قال : [ إن الله تعالى كتب الحسنات والسيئات ثم بين ذلك فمن هم بحسنة فلم يعملها كتبها الله تعالى عنده حسنة كاملة وإن هم بها فعملها كتبها الله عشر حسنات إلى سبعمائة ضعف إلى أضعاف كثيرة وإن هم بسيئة فلم يعملها كتبها الله عنده حسنة كاملة وإن هم بها فعملها كتبها الله سيئة واحدة ] متفق عليه.
11- Abdullah bin `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said that Allah, the Glorious, said: "Verily, Allah (SWT) has ordered that the good and the bad deeds be written down.
Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more.
But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed"
[Al-Bukhari and Muslim]
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition).
Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration).
This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
Abdullah bin `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said that Allah, the Glorious, said: "Verily, Allah (SWT) has ordered that the good and the bad deeds be written down.
Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more.
But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed.
[Al-Bukhari and Muslim]
Commentary:
What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition).
Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration).
This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
12 - وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار فدخلوه فانحدرت صخرة من الجبل فسدت عليهم الغار فقالوا : إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم . قال رجل منهم : الله كان لي أبوان شيخان كبيران وكنت لا أغبق قبلهما أهلا ولا مالا فنأى بي طلب الشجر يوما فلم أرح عليهما حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين فكرهت أن أوقظهما وأن أغبق قبلهما أهلا أو مالا فلبثت والقدح على يدي أنتظر استيقاظهما حتى برق الفجر والصبية يتضاغون عند قدمي فاستيقظا فشربا غبوقهما اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة فانفرجت شيئا لا يستطيعون الخروج . قال الآخر : اللهم كان لي ابنة عم كانت أحب الناس إلي . وفي رواية : كنت أحبها كأشد ما يحب الرجال النساء فأردتها عن نفسها فامتنعت مني حتى ألمت بها سنة من السنين فجاءتني فأعطيتها عشرين ومائة دينار على أن تخلي بيني وبين نفسها ففعلت حتى إذا قدرت عليها . وفي رواية : فلما قعدت بين رجليها قالت : تتق الله ولا تفض الخاتم إلا بحقه فانصرفت عنها وهي أحب الناس إلي وتركت الذهب الذي أعطيتها اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها . وقال الثالث : اللهم استأجرت أجراء وأعطيتهم أجرهم غير رجل واحد ترك الذي له وذهب فثمرت أجره حتى كثرت منه الأموال فجاءني بعد حين فقال : يا عبد الله أد إلي أجري . فقلت : كل ما ترى من أجرك من الإبل والبقر والغنم والرقيق . فقال : يا عبد الله لا تستهزئ بي فقلت : لا أستهزئ بك فأخذه كله فاستاقه فلم يترك منه شيئا اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة فخرجوا يمشون ] متفق عليه
`12-Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (PBUH) as saying: "Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it.
A rock fell down from the mountain and blocked the entrance of the cave.
They said: `Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.'
Thereupon, one of them said: `O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves.
One day, I went far away in search of grazing and could not come back until they had slept.
When I milked as usual and brought the drink I found them both asleep.
I hated to disturb them and also disliked to give milk to my children before them.
My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up.
When they awoke at dawn, they drank milk.
O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock'.
The rock moved slightly but they were unable to escape.
The next said: `O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman).
I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me.
I gave her one hundred and twenty dinars on condition that she would yield herself to me.
She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully.
I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her.
O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.'
The rock moved aside a bit further but they were still unable to get out.
The third one said: `O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due.
I invested his money in business and the business prospered greatly.
After a long time, he came to me and said: O slave of Allah! Pay me my dues.
I said: All that you see is yours - camels, cattle, goats and slaves.
He said: O slave of Allah! Do not mock at me.
I assured him that I was not joking. So he took all the things and went away.
He spared nothing.
O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.'
The rock slipped aside and they got out walking freely".
[Al-Bukhari and Muslim].
Commentary:
1- It is permissible to pray through our virtuous deeds.
But to make someone a medium for it, is an innovation in Deen which should be avoided for two major reasons.
Firstly, there is no evidence in Shari`ah to support this.
Secondly, it is against the practice of Khair-ul-Qurun, the best of generations.
(This term is used for the first three generations of Muslims, the one in which the Prophet (PBUH) lived and the two following).
2- Preference should be given to the service of parents, even over the service of one's own wife and children.
3- To abstain from sins out of fear of Allah is a highly meritorious act.
4. Labourers should always be treated fairly.
If someone has paid to a labourer less than his due, it should be paid to him in a decent manner.
5. 4- Any supplication which is made sincerely, and with real sense of humbleness is granted by Allah
6. Allah sometimes helps His pious men even in an unusual manner, which is termed as Karamat (wonder or marvel).
Thus, like the miracles of the Prophets, wonders of the righteous people are also true.
But miracles and wonders both appear with the Will of Allah.
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