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» (مَنْ شهد له خزيمة فحَسْبه). قال: يا رسول الله أَأُصدِّقُك في خبر السماء، وأُكذِّبك في عِدّة دراهم؟ --- وقوله تعالى: {أَن يَرْحَمَكُمْ..} [الإسراء: 8].
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» لأن الاسم إذا أُطلِق عَلَماً على الغير انحلَّ عن معناه الأصلي ولزم العَلَمية فقط، لكن أسماء الله بقيتْ على معناها الأصلي حتى بعد أنْ أصبحتْ عَلَماً على الله تعالى، فهي إذن أسماء حُسْنى.
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»  إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
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» تابع / إننا نجد أن بعضا من أسماء الله سبحانه وتعالى له مقابل، ومن أسماء الله الحسنى ما لا تجد له مقابلا. فإذا قيل “المحيي” تجد “المميت” لكن الصفة إن لم يوجد لها مقابل نسميها صفة ذات، فهو “حي” ولا نأتي بالمقابل
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»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / {كهيعص(1)}
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 لا تتمنوا لقاء العدو واسألوا الله العافية - Do not wish for an encounter the enemy. and ask God wellness - رياض الصالحين مترجما للإنجليزية كتاب الجهاد ( 2 ) يتبع

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
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مُساهمةموضوع: لا تتمنوا لقاء العدو واسألوا الله العافية - Do not wish for an encounter the enemy. and ask God wellness - رياض الصالحين مترجما للإنجليزية كتاب الجهاد ( 2 ) يتبع    الإثنين أغسطس 01, 2016 7:17 pm





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1324 - وعن عبد الله بن أبي أوفى رضي الله عنهما أن رسول الله صلى الله عليه و سلم في بعض أيامه التي لقي فيها العدو انتظر حتى مالت الشمس ثم قام في الناس فقال : [ أيها الناس لا تتمنوا لقاء العدو واسألوا الله العافية فإذا لقيتموهم فاصبروا واعلموا أن الجنة تحت ظلال السيوف ] ثم قال : [ اللهم منزل الكتاب ومجري السحاب وهازم الأحزاب اهزمهم وانصرنا عليهم ] متفق عليه
1324. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: On one occasion the Messenger of Allah (PBUH) was confronting the enemy. He waited until the sun had declined. Then he stood up to address the people and said, "O people! Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience, and know that Jannah is under the shades of the swords.'' Then he (PBUH) said: "Allahumma munzilal-kitab, wa mujriyas-sahab, wa hazimal-Ahzab, ihzimhum wansurna alaihim (O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, put our enemy to rout and support us against them).''
[Al-Bukhari and Muslim].
Commentary:
1. This Hadith has already been mentioned, and we learn from it that it is better to start war in the afternoon because this was the practice of the Prophet (PBUH).
2. The desire for war is prohibited, but when war becomes inevitable, one should not show his back to the enemy; rather, one should fight to the best of his ability and be steadfast in it.
3. Along with steadfastness and patience in fighting, one should also pray for victory because all powers lie with Allah and no one can gain victory without His Will.
The Hadith also mentions a supplication which one should make when he encounters the enemy.

1325 - وعن سهل بن سعد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثنتان [ اثنتان ] لا تردان أو قلما تردان : الدعاء عند النداء وعند البأس حين يلحم بعضهم بعضا ] رواه أبو داود بإسناد صحيح
1325. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Supplications at two times are never turned down (or said, "Are seldom turned down''), a supplication after the Adhan has been proclaimed, and a supplication during the battle combating the enemy.''
[Abu Dawud].

1326 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم إذا غزا قال : [ اللهم أنت عضدي ونصيري بك أحول وبك أصول وبك أقاتل ] رواه أبو داود والترمذي وقال حديث حسن
1326. Anas (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) set out to participate in Jihad, he would supplicate: "Allahumma Anta `adudi wa nasiri, bika ahulu, wa bika asulu, wa bika uqatilu (O Allah, You are my Supporter and my Helper. With Your help I get strength, and with Your help I bounce upon the enemy and defeat it, and with Your help I fight).''
[Abu Dawud and At-Tirmidhi].
Commentary: Along with the physical resources for war, one should also pray for victory, and for that, it is essential that one submits to Allah, remembers Him and seeks His Help. Prayer is a great source of strength and support for a Muslim and he must make full use of it. The Hadith also teaches us what to say when one sets out for Jihad.

1327 - وعن أبي موسى رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا خاف قوما قال : [ اللهم إنا نجعلك في نحورهم ونعوذ بك من شرورهم ] رواه أبو داود بإسناد صحيح
1327. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: When the Prophet (PBUH) had any fear of an enemy, he used to supplicate: "Allahumma inna naj`aluka fi nuhurihim, wa na`udhu bika min shururihim (O Allah! We put You in front of them, and we seek refuge in You from their evils).''
[Ahmad and Abu Dawud].
Commentary: When one is gripped with fear, he should recite the prayer quoted in the text of this Hadith. Since Allah is the One Who saves from an enemy, one should therefore, pray to Him and beseech His Help.

1328 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ الخيل معقود في نواصيها الخير إلى يوم القيامة ] متفق عليه
1328. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There is goodness in the forelocks of horses till the Day of Resurrection.''
[Al-Bukhari and Muslim]
Commentary: The "Khair'', auspiciousness attributed to horses in the Hadith is for those horses which are employed in Jihad, because what Khair, in fact, signifies is return and reward, but war booty is also included in it. From this angle, the breeding of horses is a highly commendable act. The importance of horses for war in the past, needs no elucidation. Even in the present-day world, when the style of war has altogether changed and numerous dangerous weapons have been invented, horses are still playing an important role in the war.

1329 - وعن عروة البارقي رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ الخيل معقود في نواصيها الخير إلى يوم القيامة : الأجر والمغنم ] متفق عليه
1329. `Urwah Al-Bariqi (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Goodness is tied to the foreheads of horses until the Day of Resurrection, i.e., reward (in the Hereafter) and spoils.''
[Al-Bukhari and Muslim].
Commentary: Return and reward is a belated gain while booty is an immediate gain.

1330 - وعن أبي هريرة رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من احتبس فرسا في سبيل الله إيمانا بالله وتصديقا بوعده فإن شبعه وريه وروثه وبوله في ميزانه يوم القيامة ] رواه البخاري
1330. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who keeps a horse for Jihad purposes, having faith in Allah and relying on His Promise, will find that its fodder, drink, droppings and urine will all be credited to him in his Scales on the Day of Resurrection.''
[Al-Bukhari].
Commentary: Thus, this Hadith performs an inducement for horse-breeding for the purpose of Jihad. It is a highly rewarding act because one will be rewarded for whatever he would spend on them and whatever is excreted or discharged by them.

1331 - وعن أبي مسعود رضي الله عنه قال جاء رجل إلى رسول الله صلى الله عليه و سلم بناقة مخطومة ( 1 ) فقال : هذه في سبيل الله فقال رسول الله صلى الله عليه و سلم : [ لك بها يوم القيامة سبعمائة ناقة كلها مخطومة ] رواه مسلم
_________
( 1 ) مخطومة : أي مجعول في رأسها الخطام
1331. Abu Mas`ud (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) with a she-camel wearing a nose-string and said: "This is (a gift) in the Cause of Allah.'' The Messenger of Allah (PBUH) replied, "You will have in return for it on the Day of Resurrection seven hundred she-camels and every one of them will be wearing a nose-string.''
[Muslim].
Commentary: This Hadith mentions the reward which will be given on the Day of Resurrection on virtues. Every virtue will be given at least a ten-fold reward but it will go to the extent of seven hundred times or more. Thus, this Hadith has glad tidings of a reward of seven hundred times of a good action.

1332 - وعن أبي حماد ويقال : أبو سعاد ويقال أبو أسد ويقال أبو عامر ويقال أبو عمرو ويقال أبو الأسود ويقال أبو عبس عقبة بن عامر الجهني رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم وهو على المنبر يقول : [ وأعدوا لهم ما استطعتم من قوة ألا إن القوة الرمي ألا إن القوة الرمي ألا إن القوة الرمي ] رواه مسلم
1332. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying from the pulpit, "Prepare to meet them (the enemy) with as much strength as you can afford. Verily! Strength is in archery, strength is in archery, strength is in archery.''
[Muslim].
Commentary: In accordance with the conditions of his times, the Prophet (PBUH) ordained the Muslims to acquire every possible power and keep it ready for war. Elucidating his order on this point, he stated that by power he meant archery and then he repeated this word three times to stress its importance. He did it because the art of archery had fundamental importance in war at that time. In the present-day world, archery has lost its value as it has been replaced by other inventions like tanks, guns, missiles, atom bombs, etc. Similar is the case of devices which are used in air and naval war, and all these military wares have superb importance in modern warfare. In the present-day context, the injunction of the Noble Qur'an to acquire power means manufacturing and possession of all these devices. It is incumbent on the Muslims that they equip themselves with all this material and show no carelessness in this regard. In modern times, Muslims have badly neglected this field with the result that non-Muslims have more knowledge of modern warfare and by dint of that they are dominating the world and making a claim of their supremacy all over the world. Unless Muslims pursue the Qur'anic injunctions on this score and acquire greater or equal or at least similar measure and style of power, as is possessed by the non-Muslims, they will not be able to check the onslaught of their enemies, and to defeat them. It is incumbent upon the Muslims to overpower the might and power of the infidels for the glorification of Islam.

1333 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ستفتح عليكم أرضون ويكفيكم الله فلا يعجز أحدكم أن يلهو بأسهمه ] رواه مسلم
1333. `Uqbah bin `Amir Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Lands shall be laid open to you, and Allah will suffice you (against your enemies), but none of you should neglect practicing his skill in archery.''
[Muslim].
Commentary: Muslims have been informed through this Hadith that gates of conquest of many regions will be opened on them in future. Almighty Allah will favour them with special help; and because of this help enemies will not be able to cause any harm to them. But it is essential that they should not slack in acquiring the material resources required for war, nor neglect military preparations and exercises. Modern military weapons and new style of warfare have now taken the place of archery, and Muslims should master all of them.

1334 - وعنه رضي الله عنه أنه قال قال رسول الله صلى الله عليه و سلم : [ من علم الرمي ثم تركه فليس منا أو فقد عصى ] رواه مسلم
1334. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who learnt archery and then neglected it, is not from us.'' (Or said,) "He has been guilty of disobedience (to Messenger of Allah).''
[Muslim].
Commentary: This Hadith also stresses the importance of the art of archery to the extent that if a Muslim forgets it after learning without a valid reason, he is excluded from the followers of the Prophet (PBUH). Now this exhortation applies with equal force to modern military weapons, and if the present-day Muslims lose their command in handling these weapons, they will be exposed to the consequences of which they have been warned in this Hadith, because their training in this field is essential for upholding the Word of Allah and defending the Muslims. If the Muslims lose proficiency in it after acquiring it, they will be guilty of neglecting a very important Islamic obligation.

1335 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يدخل بالسهم الواحد ثلاثة نفر الجنة : صانعه يحتسب في صنعته الخير والرامي به ومنبله وارموا واركبوا وأن ترموا أحب إلي من أن تركبوا ومن ترك الرمي بعد ما علمه رغبة عنه فإنها نعمة تركها ] [ أو قال كفرها ] رواه أبو داود
1335. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Allah will admit three persons to Jannah for one arrow; the maker who has a good motive in making it, the one who shoots it, and the one who hands it up for shooting. So shoot and ride, but I like your shooting (more) than your riding. He who gives up archery after becoming adept in it for lack of interest, neglects a (great) blessing.'' (Or said,) "One who does so is ungrateful.''
[Abu Dawud].
Commentary: This Hadith also highlights the importance and merit of preparation for war against the enemy. Arrow has been used here as a symbol. In modern times, a Muslim who manufactures war weapons with the intention that he will use them for Jihad, will get a reward for it along with all those who in some way co-operate with him in manufacturing them. Instead of archery and horse-riding, Muslims should now get the training of handling modern military weapons and they should beware of forgetting it because if they forget after learning it, the warning contained in this Hadith will also apply to them.

1336 - وعن سلمة بن الأكوع رضي الله عنه قال : مر النبي صلى الله عليه و سلم على نفر ينتضلون فقال : [ ارموا بني إسماعيل فإن أباكم كان راميا ] رواه البخاري
1336. Salamah bin Al-Akwa (May Allah be pleased with him) reported: The Prophet (PBUH) happened to pass by a group of people who were having a shooting match. (Upon seeing them, he (PBUH)) said, "Shoot, O sons of (Prophet) Isma`il, for your father was an archer.''
[Al-Bukhari].
Commentary: Arabs are also called Banu Isma`il because they are the descendants of Prophet Ibrahim's son, Isma`il. This is the reason that Prophet Ibrahim is reckoned an ancestor of the Prophet (PBUH) for his being his descendant.

1337 - وعن عمرو بن عبسة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من رمى بسهم في سبيل الله فهو له عدل محررة ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1337. `Amr bin `Abasah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "He who shoots an arrow for the sake of Allah, will have a reward equal to the emancipation of a slave.''
[Abu Dawud and At-Tirmidhi].

1338 - وعن أبي يحيى خريم بن فاتك رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أنفق نفقة في سبيل الله كتب له سبعمائة ضعف ] رواه الترمذي وقال حديث حسن
1338. Abu Yahya Khuraim bin Fatik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who makes a contribution in Allah's way, will have his reward seven hundred times recorded to his credit.''
[At-Tirmidhi].

1339 - وعن أبي سعيد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من عبد يصوم يوما في سبيل الله إلا باعد الله بذلك اليوم وجهه عن النار سبعين خريفا ] متفق عليه
1339. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every slave of Allah who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance of seventy years.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. The above mentioned Ahadith give the glad tidings to those who spend in the way of Allah and strive in His Cause. This means that every endeavour in the Jihad has truthful reward.

1340 - وعن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من صام يوما في سبيل الله جعل بينه وبين النار خندقا كما بين السماء والأرض ] رواه الترمذي وقال حديث حسن صحيح
1340. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance equivalent to that between heaven and the earth.''
[At-Tirmidhi].

1341 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من مات ولم يغز ولم يحدث نفسه بغزو مات على شعبة من نفاق ] رواه مسلم
1341. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who dies without having fought in the Cause of Allah or without having thought of doing so, will die with one characteristic of hypocrisy in him.''
[Muslim].
Commentary: It is a different matter that one may not get a chance to take part in Jihad, but it would be a hypocritical attitude if one does not ever think that if an opportunity ever comes in his way, he will certainly go for Jihad in the way of Allah against the infidels. The reason to that is that, to stay back at home at the time of Jihad was a habit of the hypocrites. In the light of this, Imam Al-Qurtubi has stated the principle that if one is not capable of doing some virtuous deeds, he should then make a resolve that whenever he will be capable of it, he will do that deed, so that his intention takes the place of his act. He who neither performs a good deed nor aspires for it, has a hypocritical disposition. This is specially true of a Muslim who does not even aspire to take part in Jihad. Such a Muslim develops a resemblance with hypocrites.

1342 - وعن جابر رضي الله عنه قال : كنا مع النبي صلى الله عليه و سلم في غزاة فقال : [ إن بالمدينة لرجالا ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم : حبسهم المرض ]
وفي رواية : [ حبسهم العذر ]
وفي رواية : [ إلا شركوكم في الأجر ] رواه البخاري من رواية أنس . ورواه مسلم من رواية جابر واللفظ له
1342. Jabir (May Allah be pleased with him) reported: We accompanied the Prophet (PBUH) in an expedition when he (PBUH) said, "Some people have remained behind us in Al-Madinah, and we never cross a valley but they are with us. They share the reward with us because they have been held back by valid excuse.''
In another narration the wordings are: "...by any genuine excuse.''
In another narration the wordings are: "They are your partners in reward.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned, and we learn from it that a person who does not have the energy to take part in Jihad, his sincere intention to spend his wealth in the way of Allah and to lay down his life for His sake is enough for him, because by virtue of his intention, he will share the reward of Jihad with the Mujahidun.

1343 - وعن أبي موسى رضي الله عنه أن أعرابيا أتى النبي صلى الله عليه و سلم فقال : يا رسول الله الرجل يقاتل للمغنم والرجل يقاتل ليذكر والرجل يقاتل ليرى مكانه . وفي رواية : يقاتل شجاعة ويقاتل حمية . وفي رواية : يقاتل غضبا فمن في سبيل الله ؟ فقال رسول الله صلى الله عليه و سلم : [ من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله ] متفق عليه
1343. Abu Musa (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! One man fights for booty, another fights to win fame, and the third fights for show off.'' Another narration is: "One fights for displaying his valour, another fights out of his family pride.'' Another narration is: "One fights out of rage.'' He asked: "Which of them is fighting in the Cause of Allah?'' The Messenger of Allah (PBUH) said, "The one who fights so that Word of Allah (Islam) be exalted, is the one who fights in the Cause of Allah.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that one who fights for any worldly interest is not a Mujahid. Only he is a Mujahid who fights for the religion of Allah and to win His Pleasure alone.

1344 - وعن عبد الله بن عمرو بن العاص رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من غازية أو سرية تغزو فتغنم وتسلم إلا كانوا قد تعجلوا ثلثي أجورهم وما من غازية أو سرية تخفق وتصاب إلا تم أجورهم ] رواه مسلم
1344. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "A detachment of soldiers, large or small, who fights in the way of Allah, gets its share of booty and returns safe and sound, receives in advance two-thirds of its reward (only one-third remaining to its credit will be received in the Hereafter). And a troop of soldiers, large or small, that returns disappointed and is afflicted by misery, will receive its full reward (in the Hereafter).''
[Muslim].
Commentary: This Hadith means that the Mujahidun who return safe and sound from the battlefield and get their share of booty are inferior in reward to those who are martyred or wounded in Jihad and do not get any share from the booty. We have a saying of the Companions of the Prophet (PBUH) that "Many of us passed away and were martyred in such a situation that they did not get in this world any share from their reward, but there are many others whose fruits have ripened and they are picking them.''

1345 - وعن أبي أمامة رضي الله عنه أن رجلا قال : يا رسول الله ائذن لي في السياحة فقال النبي صلى الله عليه و سلم : [ إن سياحة أمتي الجهاد في سبيل الله عز و جل ] رواه أبو داود بإسناد جيد
1345. Abu Umamah (May Allah be pleased with him) reported: A man sought permission from the Messenger of Allah (PBUH) to travel in the land. He (PBUH) said to him, "Travel for my people is Jihad in the Cause of Allah, glory be to Him.''
[Abu Dawud].
Commentary: This Hadith does not mean that touring the world is prohibited in Islam. What this Hadith really means is that when the situation calls for Jihad then the foremost priority of a Muslim should be Jihad. In such an event his passion for touring the world should yield to the spirit of Jihad against the infidels and then he must with his full force fight against the enemy. Tourism for the fun of it is disliked by Islam. However, if the purpose of touring the world is to witness the Signs of Allah, sad end of heretic communities, realities and secrets of the universe to gain knowledge of Allah's, creations, then touring is both praiseworthy and desirable, and this reason has been stressed in the Noble Qur'an at many places.

1346 - وعن عبد الله بن عمرو بن العاص رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ قفلة كغزوة ] رواه أبو داود بإسناد جيد
[ القفلة ] : الرجوع . والمراد : الرجوع من الغزو بعد فراغه ومعناه أنه يثاب في رجوعه بعد فراغه من الغزو
1346. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The return from an expedition is an act as meritorious as fighting.''
[Abu Dawud].
Commentary: When a Mujahid returns from the battlefield, he gets reward at that also, because there he attends the duties which are devolved on him by his family. Moreover, after his return, he again starts full preparation for going to Jihad again, collects arms for this purpose and recuperates his energy. Thus, so far his intention and readiness are concerned, he is in a state of Jihad even when he is at home and he will be entitled to reward which is due on Jihad.

1347 - وعن السائب بن يزيد رضي الله عنه قال : لما قدم النبي صلى الله عليه و سلم من غزوة تبوك تلقاه الناس فلقيته مع الصبيان على ثنية الوداع . رواه أبو داود بإسناد صحيح بهذا اللفظ
ورواه البخاري قال : ذهبنا نتلقى رسول الله صلى الله عليه و سلم مع الصبيان إلى ثنية الوداع
1347. As-Sa'ib bin Yazid (May Allah be pleased with him) reported: When the Prophet (PBUH) returned from the battle of Tabuk, people went out from Al-Madinah to meet him and I also met him with other children at Thaniyah-tul-Wada`.
[Abu Dawud].
Commentary: There is justification for the reception of those who return from Jihad, but it should be without any formality and expense. The fashion now in vogue for reception on such occasions is that people are induced to make illumination, decoration, display fireworks, let off guns and other similar useless things, and national wealth is rashly spent on them. Such things are forbidden by Islam and also go against the interests of the nation and the country. Instead of wasting wealth on such useless things, it should be spent on things which are beneficial to the country and the nation.

1348 - وعن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من لم يغز أو يجهز غازيا أو يخلف غازيا في أهله بخير أصابه الله بقارعة قبل يوم القيامة ] رواه أبو داود بإسناد صحيح
1348. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who neither takes part in fighting nor equips a warrior nor looks after his (the warrior's) family, will be afflicted by severe calamities before the Day of Resurrection.''
[Abu Dawud].
Commentary: This Hadith means that one who neither takes part in Jihad nor provides arms to a Mujahid nor looks after the families of the Mujahidun during their absence, is guilty of crimes for which he is punished in this world by Allah. It is, therefore, the duty of the Muslim Ummah that it should in no way neglect the obligation of Jihad and all its requirements; otherwise it will suffer punishment in this world and in the next.

1349 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ جاهدوا المشركين بأموالكم وأنفسكم وألسنتكم ] رواه أبو داود بإسناد صحيح
1349. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Fight the polytheists with your wealth, lives and tongues.''
[Abu Dawud].
Commentary: This Hadith mentions three categories of Jihad, namely Jihad with wealth, Jihad with one's life and Jihad by speech. One should make Jihad as is warranted by the situation one is confronted with. That is, where a Muslim is required to sacrifice his life, he must sacrifice his life; where he is required to sacrifice his wealth, he should spend wealth; and where he is required to make Jihad by means of his speech, he should do it by speech. One should not hesitate to spend for the sake of Allah what is required by the situation.

1350 - وعن أبي عمرو ويقال أبو حكيم النعمان بن مقرن رضي الله عنه قال : شهدت رسول الله صلى الله عليه و سلم إذا لم يقاتل من أول النهار أخر القتال حتى تزول الشمس وتهب الرياح وينزل النصر . رواه أبو داود والترمذي وقال حديث حسن صحيح
1350. An-Nu`man bin Muqarrin (May Allah be pleased with him) reported: I was with the Messenger of Allah (PBUH) when I witnessed that if he did not begin fighting in the early part of the day, he would postpone fighting till the sun had declined, the blowing of the breeze had blown and the victory from Allah had come.
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that war should either be started early in the morning or in the afternoon when the sun begins to decline. The reason behind this is that a Muslim is fresh in the early morning while the enemy is generally careless. In the latter case, if war is started when sun begins to decline, every kind of movement becomes easy and the help from Allah also descends at that time. This is the significance of starting war at these times.

1351 - وعن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ لا تتمنوا لقاء العدو واسألوا الله العافية فإذا لقيتموهم فاصبروا ] متفق عليه
1351. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Hadith No. 1325 and its commentary.

1352 - وعنه وعن جابر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ الحرب خدعة ] متفق عليه
1352. Abu Hurairah and Jabir (May Allah be pleased with them) reported: The Prophet (PBUH) said, "War is deception.''
[Al-Bukhari and Muslim].
Commentary: "Khad`ah'' means deception, i.e., employing a strategy which causes misunderstanding to the enemy, and one's real intent does not become evident to them. This is permissible in Islam in the state of war.
The Ahadith mentioned in this chapter make the importance of Jihad and the reason for so much stress on it abundantly clear. These also show how great a crime it is to ignore it. It is very unfortunate indeed that present-day Muslims are guilty of renouncing Jihad in every part of the world. May Allah help us to overcome this negligence.

235 - باب بيان جماعة من الشهداء في ثواب الآخرة ويغسلون ويصلى عليهم بخلاف القتيل في حرب الكفار
Chapter 235
Martyrdom without Fighting

1353 - عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ الشهداء خمسة : المطعون والمبطون والغريق وصاحب الهدم والشهيد في سبيل الله ] متفق عليه
1353. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyrs are of five kinds: One who dies of plague; one who dies of disease of his belly; the drowned; one who dies under the debris (of construction, etc.), and one who dies while fighting in the way of Allah.''
[Al-Bukhari and Muslim].
Commentary: The Hadith mentioned four categories of people, besides those who were slain on the battlefield, whom Allah will, by His Special Grace, give on the Day of Judgement an award similar to martyrs on condition that they are true believers and practising Muslims. In some other Ahadith, certain other persons have also been mentioned who will be given the status of martyrs by Allah. There is no contradiction in these Ahadith for the reason that first of all the Prophet (PBUH) was told about five categories of martyrs which were disclosed by him. Subsequently Almighty Allah added some more people to them which were also mentioned by him. The real Shaheed is one who voluntarily gives his life for the sake of Allah provided that he wholeheartedly fights on the battlefield.

1354 - وعنه رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ ما تعدون الشهداء فيكم ؟ ] قالوا : يا رسول الله من قتل في سبيل الله فهو شهيد قال : [ إن شهداء أمتي إذا لقليل ] قالوا : فمن يا رسول الله ؟ قال : [ من قتل في سبيل فهو شهيد ومن مات في سبيل الله فهو شهيد ومن مات في الطاعون فهو شهيد ومن مات في البطن فهو شهيد والغريق شهيد ] رواه مسلم
1354. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whom do you reckon to be martyr amongst you?'' The Companions replied: "The one who is killed in Allah's way.'' He said, "In that case, the martyrs among my people would be few.'' The Companions asked: "O Messenger of Allah! Then who are the martyrs?'' He replied, "He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; and he who dies of a belly disease is a martyr; and he who is drowned is a martyr.''
[Muslim].
This Hadith shows the care Allah has for this Ummah, which is the best Ummah of mankind. (Editor's Note)
Commentary: "He who dies naturally in the Cause of Allah'', here signifies such a person who does not die because of his being killed in the war by sword, lance, bullet, etc., but meets the death on account of some other causes while going for Jihad such as falling from the horse, or who dies while defending his family or property, or defending other Muslims against attackers or robbers, etc. Such a person will also be a martyr.

1355 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال : قال رسول الله صلى الله عليه و سلم : [ من قتل دون ماله فهو شهيد ] متفق عليه
1355. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who is killed while defending his property is a martyr.''
[Al-Bukhari and Muslim].
Commentary: The Hadith highlights the fact that whoever gets killed in an effort to protect his property is a martyr.

1356 - وعن أبي الأعور سعيد بن زيد بن عمرو بن نفيل أحد العشرة المشهود لهم بالجنة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من قتل دون ماله فهو شهيد ومن قتل دون دمه فهو شهيد ومن قتل دون دينه فهو شهيد ومن قتل دون أهله فهو شهيد ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1356. Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him) reported, one of the ten Companions who were given the glad tidings of entering Jannah reported: I heard the Messenger of Allah (PBUH) saying: "He who dies while defending his property is a martyr; he who dies in defence of his own life is a martyr; and he who dies on defense of his faith is a martyr, he who dies in defence of his family is a martyr.''
[Abu Dawud and At-Tirmidhi].
Commentary: Those ten Companions of the Prophet (PBUH) whom he gave the glad tidings of entering Jannah are known as "Al-Asharatul-Mubashsharuna bil-Jannah". They are Abu Bakr As-Siddiq, `Umar bin Al-Khattab, `Uthman bin `Affan, `Ali bin Abu Talib, Talhah bin Ubaidullah, Zubair bin Al-`Awwam, `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas, Abu `Ubaidah bin Al-Jarrah and the narrator of this Hadith, i.e., Sa`id bin Zaid, may Allah be pleased with all of them. The Prophet (PBUH) also foretold that some other people will enter Jannah, but these ten people are called Al-Asharatul-Mubashsharuna bil-Jannah for the reason that the prophecy about these ten people was made at one time, in a single Hadith. This Hadith includes the names of some other people also who will be given the reward of martyrdom.

1357 - وعن أبي هريرة رضي الله عنه قال جاء رجل إلى رسول الله صلى الله عليه و سلم فقال : يا رسول الله أرأيت إن جاء رجل يريد أخذ مالي ؟ قال : [ فلا تعطه مال ] قال : أرأيت إن قاتلني ؟ قال : [ قاتله ] قال : أرأيت إن قتلني ؟ قال : [ فأنت شهيد ] قال : أرأيت إن قتلته ؟ قال : [ هو في النار ] رواه مسلم
1357. Abu Hurairah (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and asked, "O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?'' He replied, "Do not hand over it to him.'' The man asked, "What shall I do if he fights me?'' The Messenger of Allah (PBUH) said, "Then fight him.'' "What will be my position in the Hereafter if he has killed me?'' The Messenger of Allah (PBUH) replied, "In that case you are a martyr.'' The man asked: "What if I killed him?'' The Messenger of Allah (PBUH) replied, "He will be in the Hell-fire.''
[Muslim].
Commentary: We learn from this Hadith that in the course of struggling to protect one's life and property, it is quite fair to kill a dacoit, robber or plunderer. Such a killing is not deemed a sin. In case he is a Muslim, he will go to Jannah after suffering the punishment of his attacking a Muslim. But if he regards the act of attacking Muslims and encroaching upon their property lawful, he will be in Hell forever. It should be borne in mind that if a person dies while struggling to protect his life and property, he will be granted the status of a martyr, with the difference that a martyr of this kind will be given bath and funeral prayer because he is a martyr by Divine order not by his own will and desire. He who is martyred in Jihad at the battlefield is exempted from bath and the funeral prayer.

236 - باب فضل العتق
Chapter 236
The Merit of Emancipation of Slaves

قال الله تعالى ( البلد 11 ) : { فلا اقتحم العقبة وما أدراك ما العقبة ؟ فك رقبة } الآية
Allah, the Exalted, says:
"But he has not attempted to pass on the path that is steep (i.e., the path which will lead to goodness and success). And what will make you know the path that is steep? (It is) freeing a neck (slave).'' (90:11-13)

1358 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من
أعتق رقبة مسلمة أعتق الله بكل عضو منه عضوا منه من النار حتى فرجه بفرجه ] متفق عليه
1358. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who sets free a Muslim slave, Allah will deliver from the fire of Hell every limb of his body in return for every limb of the slave's body, even his private parts.''
[Al-Bukhari and Muslim].
Commentary: It was the result of such instructions that the Companions of the Prophet (PBUH) did their best for the liberation of slaves. Abu Bakr As-Siddiq (May Allah be pleased with him) bought many slaves and set them free. `Abdur-Rahman bin `Auf released as many as thirty thousand slaves. `Abdullah bin `Umar liberated more than a thousand of them. It is stated that some Companions of the Prophet (PBUH) released eight thousand slaves within one day. May Allah be pleased with all of them. (Ibn `Allan and Nuzhat Al-Muttaqin).

1359 - وعن أبي ذر رضي الله عنه قال قلت : يا رسول الله أي الأعمال أفضل ؟ قال : [ الإيمان بالله والجهاد في سبيل الله ] قال : قلت أي الرقاب أفضل ؟ قال : [ أنفسها عند أهلها وأكثرها ثمنا ] متفق عليه
1359. Abu Dharr (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH), "Which deed is most excellent?'' He replied, "Faith in Allah and Jihad in His path.'' I then asked, "Which slaves are most excellent (to set free)?'' He replied, "Those who are held in high esteem by their people and whose value is higher.''
[Al-Bukhari and Muslim].
Commentary: It is evident that a slave who is more valuable in the eyes of his master will be difficult to part with, whether he is purchased to set free or liberated on one's own accord. Hence, it will be more meritorious to free such a slave than ordinary ones. This conduct furnishes the principle that the reward of sacrificing something for Allah goes with its quality. The more precious the thing sacrificed, the greater its reward will be. The Qur'an expressly states:
"By no means shall you attain Al-Birr - piety, righteousness - here it means Allah's reward, i.e., Jannah), unless you spend (in Allah's Cause) of that which you love.'' (3:92).
The institution of slavery is now finished, but its other forms do exist, i.e., debtor, guarantor, prisoners, etc. To liberate these from their burden is a meritorious act, and all these forms are covered by the Quranic phrase "freeing a neck'' (slave, etc.).

237 - باب فضل الإحسان إلى المملوك
Chapter 237
The Excellence of Kind Attitude towards Slaves

قال الله تعالى ( النساء 36 ) : { واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب الصاحب بالجنب وابن السبيل وما ملكت أيمانكم }
Allah, the Exalted, says:
"Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess.'' (4:36)

1360 - وعن المعرور بن سويد قال : رأيت أبا ذر رضي الله عنه وعليه حلة وعلى غلامه مثلها فسألته عن ذلك فذكر أنه ساب رجلا على عهد رسول الله صلى الله عليه و سلم فعيره بأمه فقال النبي صلى الله عليه و سلم : [ إنك امرؤ فيك جاهلية هم إخوانكم وخولكم جعلهم الله تحت أيديكم فمن كان أخوه تحت يده فليطعمه مما يأكل وليلبسه مما يلبس ولا تكلفوهم ما يغلبهم فإن كلفتموهم فأعينوهم ] متفق عليه
1360. Al-Ma`rur bin Suwaid (May Allah be pleased with him) reported: I saw Abu Dharr (May Allah be pleased with him) wearing a nice gown, and his slave was also wearing one similar to it. I asked him about it, and he said that he had exchanged harsh words with a person during the lifetime of the Messenger of Allah (PBUH) and put him to shame by making a reference to his mother. That person came to the Messenger of Allah (PBUH) and made mention of that to him. Thereupon the Messenger of Allah said, "You are a person who has remnants of the `Days of Ignorance' in you. Your slaves are your brothers. Allah has placed them under your authority. He who has his brother under him, should feed him from whatever he eats, and dress him with whatever he wears, and do not burden them (assign burdensome task to them) beyond their capacity; and if you burden them then help them.''
[Al-Bukhari and Muslim].
Commentary:
1. This Hadith enjoins good treatment of the slaves and contains the elucidation that one should give them the same food and clothes which one has for oneself, or one should give them such wages that they can have the same food and clothes which he has for himself because as far as religion and humanity are concerned, the slaves have the status of one's brother, and their human needs are not different from the needs of their masters. This order also applies to labourers who work in factories, shops and homes. They should be given wages for their work on the strict consideration that they are also human beings and brothers - as if they are members of one's family. It is regrettable indeed that these teachings of Islam have been reglected in the Islamic countries. Not to speak of treating them as brothers, the factory owners, shopkeepers and capitalists of these countries are not prepared to treat them as human beings. The result is that while these employers are rolling in luxury, they do not give to their employees even such wages which can suffice for their human needs. May Allah grant them the ability to act upon the teachings of their religion.
2. It is equally important that the employees and labourers should not be burdened with such heavy work which they are unable to bear. If the employees are ever given any such work, the employers must share such work with them.
3. Pride on one's own ancestory and condemnation of others on this account are remnants of the Age of Ignorance which were rooted out by Islam. Muslims should keep themselves away from such vainglorious thoughts. It is a pity that this evil of the pre-Islamic age has now been adopted again by Muslims. We find it very common in the present-day Muslim societies.
4. By issuing the instruction mentioned in this Hadith, Islam has arranged to establish equality in the true sense of the word. Islam does not make any claim of uniting the labour class and weaker segments of the society for confrontation with the capitalists because this breeds class hatred which ruins the peace and progress of the society. Instead of creating enmity, Islam fosters brotherhood between the employer and employed, the master and the slave, the ruler and the ruled. It also exhorts them to be sympathetic and helpful to each other. By stressing the rights of people, it teaches both classes to love and respect each other. This is the reason why in Islam the merit for distinction is not wealth and abundance but Faith and fear of Allah alone which even the poorest of the poor can possess and which may be missing even in the richest of the rich in society.

1361 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أتى أحدكم خادمه بطعامه فإن لم يجلسه معه فليناوله لقمة أو لقمتين أو أكلة أو أكلتين فإنه ولي علاجه ] رواه البخاري
[ الأكلة ] بضم الهمزة : هي اللقمة
1361. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When your servant brings food for you and you do not seat him with you, you should at least give him a morsel or two out of it because he has prepared it himself.''
[Al-Bukhari].
Commentary: The sense of equality of people inculcated by Islam warrants that if a servant brings meal to his master, this latter should make him sit by his side to take the meal with him. If this is not possible for a reason or another, then he should give some portion of the meal to the servant. He must not eat up the whole meal himself or leave for him only the leftovers. Alas! we should adopt the teachings of our religion.

238 - باب فضل المملوك الذي يؤدي حق الله تعالى وحق مواليه
Chapter 238
The Merit of the Dutiful Slave

1362 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن العبد إذا نصح لسيده وأحسن عبادة الله فله أجره مرتين ] متفق عليه
1362. Ibn `Umar (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When a slave is sincere to his master and worships Allah well, He will have a double reward.''
[Al-Bukhari and Muslim].
Commentary: Looking to the welfare of the master mean that the slave serves his master honestly and takes good care of his possessions. Worship of Allah here means obedience of Islamic injunctions and obligations. A slave who is loyal to his master and adheres to religious injunctions stands to earn a double reward.

1363 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ للعبد المملوك المصلح أجران ] والذي نفس أبي هريرة بيده لولا الجهاد في سبيل الله والحج وبر أمي لأحببت أن أموت وأنا مملوك . متفق عليه
1363. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The faithful and diligent slave will have a double reward.'' (Abu Hurairah added:) By Him in Whose Hand the soul of Abu Hurairah is! but for Jihad in the Cause of Allah, and Hajj and kindness to my mother, I would have preferred to die as a slave.
[Al-Bukhari and Muslim].
Commentary: "Muslih'' translated here as "faithful'' is that slave who is a well-wisher of his master and a devout worshipper of Allah. When a person is a slave he can neither take part in Jihad on his own nor perform Hajj nor serve his parents because he is bound by the will of his master. What Abu Hurairah has stated here is that had it not been of the excellence of Jihad, Hajj and righteousness to the parents, he would have liked to be a slave because then he would have got double reward promised by the Prophet (PBUH).

1364 - وعن أبي موسى الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ المملوك الذي يحسن عبادة ربه ويؤدي إلى سيده الذي عليه من الحق والنصيحة والطاعة له أجران ] رواه البخاري
1364. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave who worships his Rubb (Allah) well and discharges efficiently and faithfully the duties which are assigned to him by his master, will have a double reward.''
[Al-Bukhari].
Commentary: In this Hadith the services of the master, his obedience and loyalty are subject to the condition that in all these matters the slave does not go against the Divine injunctions. That is, he obeys only such orders of his master which do not incur the disobedience of Allah because in that case obedience of anyone is forbidden. In fact, the disobedience of unlawful orders is essential.

1365 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاثة لهم أجران :
رجل من أهل الكتاب آمن بنبيه وآمن بمحمد والعبد المملوك إذا أدى حق الله وحق مواليه ورجل كانت له أمة فأدبها فأحسن تأديبها وعلمها فأحسن تعليمها ثم أعتقها فتزوجها فله أجران ] متفق عليه
1365. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.''
[Al-Bukhari and Muslim].
Commentary:
1. Ahlul-Kitab means the people of the Scriptures, that is the Jews and the Christians. This Hadith has an inducement for them that if they embrace Islam, they will be entitled to a double reward.
2. Similarly, a sincere and well-wishing slave will also be entitled to a double reward because, on the one side, he obeys his master and bears all the trouble that is involved in his obedience, and on the other side, he also does justice to the worship of Allah.
3. Muslims have been enjoined to impart proper education and training to their slaves, especially their slave-girls. In the latter case, they have been advised to liberate and marry them with all the essentials of marriage. That is, they should be given a dower and all other rights to which wives are entitled. There is a double reward for all these types of people.

239 - باب فضل العبادة في الهرج وهو الاختلاط والفتن ونحوها
Chapter 239
The Excellence of Worship in the time of Tribulations

1366 - عن معقل بن يسار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ العبادة في الهرج كهجرة إلي ] رواه مسلم
1366. Ma`qil bin Yasar (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The reward of worship performed at a time of trials is equal in reward to an emigration to me.''
[Muslim].
Commentary: When turmoil is rampant and society is plagued with evils, the worship and obedience of Allah becomes very difficult. The reason being that in such a situation evils are widespread and therefore everyone easily inclines to them. In such circumstances, worship of Allah and compliance of His Orders are merits of great eminence and their reward have been likened to the reward of going for Hijrah (Emigration) to Al-Madinah at that time when this migration was Wajib (obligatory). Emigration was at that time obligatory and to bid farewell to home, property, business and homeland was sacrifice of the highest order. But this sacrifice was worth its reward. A similar reward is promised to those who will be obedient to Allah and worship Him in an age of mischief. A believer should avoid taking part in turmoil and occupy himself worshipping Allah instead. (Editor's Note)

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