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» (من شهد له خزيمة فهو حسبه). وهنا يقول الحق سبحانه وتعالى: {الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ} [هود: 1].
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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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 1301 - 1323 -

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عدد المساهمات : 18466
تاريخ التسجيل : 23/12/2010
العمر : 66
الدولـة : jordan

مُساهمةموضوع: 1301 - 1323 -    الأحد سبتمبر 11, 2016 9:17 pm


1301 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من رضي بالله ربا وبالإسلام دينا وبمحمد رسولا وجبت له الجنة ] فعجب لها أبو سعيد فقال : أعدها علي يا رسول الله فأعادها عليه ثم قال : [ وأخرى يرفع الله بها العبد مائة درجة في الجنة ما بين كل درجتين كما بين السماء والأرض ] قال : وما هي يا رسول الله ؟ قال : [ الجهاد في سبيل الله الجهاد في سبيل الله ] رواه مسلم
1301. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone is pleased with Allah as his Rubb, with Islam as his religion and with Muhammad (PBUH) as (Allah's) Messenger, surely, he will be entitled to enter Jannah.'' Abu Sa`id was delighted with this and requested the Messenger of Allah (PBUH) to repeat it. He (PBUH) repeated it again and then said, "There is also another act by which Allah will elevate the position of a (pious believing) slave in Jannah to a grade one hundred degrees higher. And the distance between any two grades is equal to the distance between heaven and earth.'' He asked the Messenger of Allah (PBUH) what it was and he ((PBUH)) replied, "Jihad in the way of Allah; Jihad in the way of Allah.''
[Muslim].
Commentary: We learn from this Hadith that the people who will be sent to Jannah will be ranked there differently according to this merits of their deeds. There will be innumerable positions in Jannah and Mujahid will have a hundred of them.

1302 - وعن أبي بكر بن أبي موسى الأشعري قال سمعت أبي رضي الله عنه وهو بحضرة العدو يقول قال رسول الله صلى الله عليه و سلم : [ إن أبواب الجنة تحت ظلال السيوف ] فقام رجل رث الهيئة فقال : يا أبا موسى أأنت سمعت رسول الله صلى الله عليه و سلم يقول هذا ؟ قال : نعم فرجع إلى أصحابه فقال : أقرأ عليكم السلام ثم كسر جفن سيفه فألقاه ثم مشى بسيفه إلى العدو فضرب به حتى قتل . رواه مسلم
1302. Abu Bakr bin Abu Musa Al-Ash`ari reported: I heard my father saying in the presence of the enemy: The Messenger of Allah (PBUH) said, "The gates of Jannah are under the shades of the swords.'' A man with a shaggy appearance got up and said, "O Abu Musa! Did you hear the Messenger of Allah (PBUH) say that in person?'' Abu Musa replied in the affirmative; so he returned to his companions and said: "I tender you farewell greetings.'' Then he broke the scabbard of his sword and threw it away. He rushed towards the enemy with his sword and fought with it till he was martyred.
[Muslim].
Commentary: Besides highlighting the distinction of Jihad, this Hadith tells us about the Companions' passion for Jihad and ardent love for Allah and His Prophet (PBUH). It also tells about their firm faith in what was ordained by Allah and His Prophet (PBUH). In fact, it was this certitude which inclined them more to the Hereafter rather than this world.

1303 - وعن أبي عبس عبد الرحمن بن جبر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما اغبرت قدما عبد في سبيل الله فتمسه النار ] رواه البخاري
1303. Abu `Abs `Abdur-Rahman bin Jabr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It will not happen that the feet soiled with dust while (doing Jihad) in the way of Allah, will be touched by the fire (of Hell).''
[Al-Bukhari].
Commentary: "Feet soiled with dust'' means participation in Jihad. That is to say, a person takes part in Jihad and yet goes to Hell is altogether impossible. What it signifies is that Jihad is a means of expiation of sins and that it guarantees the admission into Jannah, provided he is not guilty of major sins. This exception is confirmed by other Ahadith.

1304 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يلج النار رجل بكى من خشية حتى يعود اللبن في الضرع ولا يجتمع على عبد غبار في سبيل الله ودخان جهنم ] رواه الترمذي وقال حديث حسن صحيح
1304. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No one who weeps out of Fear of Allah will enter Hell until milk recedes to the udder, and the dust endured while striving in the Cause of Allah and the smoke of Hell will never subsist together.''
[At-Tirmidhi].
Commentary: This Hadith makes use of a metaphor to stress the impossible. One who weeps for Fear of Allah and one who is covered with the dust of the battlefield in the course of Jihad, will in no case enter Hell until the milk drawn from udder goes back to it. The dust of the battlefield of Jihad and the smoke of Hell cannot combine at one place. The mixing of the two is utterly impossible. However, this will apply only if one's `Aqeedah is correct and one's intention is correct (i.e., one participates in Jihad with the intention to please Allah Alone)

1305 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ عينان لا تمسهما النار : عين بكت من خشية الله وعين باتت تحرس في سبيل الله ] رواه الترمذي وقال حديث حسن
1305. Ibn `Abbas (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Two eyes will never be touched by the fire of Hell; an eye which weeps out of Fear of Allah and an eye which spends the night in guarding in the Cause of Allah .''
[At-Tirmidhi].
Commentary: This Hadith tells us about the eminence of the person who weeps out of Fear of Allah and also brings into prominence the distinction of the Mujahid who keeps a vigil during Jihad.

1306 - وعن زيد بن خالد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من جهز غازيا في سبيل الله فقد غزا ومن خلف غازيا في أهله بخير فقد غزا ] متفق عليه
1306. Zaid bin Khalid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who equips a Ghazi (fighter) in the way of Allah is as if he has taken part in the fighting himself; and he who looks after the dependants of a Ghazi in his absence, is as if he has taken part in the fighting himself.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the mutual help of the Muslims and the reward of their cooperation with one another. To provide the needs of Jihad of a Mujahid and to arrange for the protection, supervision and requirements of the family of a Mujahid during his absence from home due to Jihad is as good as participation in Jihad. Those who help the Mujahid in this manner will have the same reward to which the Mujahid is entitled.

1307 - وعن أبي أمامة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أفضل الصدقات ظل فسطاط في سبيل الله ومنيحة خادم في سبيل الله أو طروقة فحل في سبيل الله ] رواه الترمذي وقال حديث حسن صحيح
1307. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of charities is to provide canopy in the Cause of Allah, to pay wages to a servant in the way of Allah, and to provide a camel in the way of Allah (to be used by a Mujahid).''
[At-Tirmidhi].
Commentary: Here, the word canopy (tent) stands for a covered canopy tent which can provide a Mujahid with shade for peace and comfort, and "pay wages'' means to provide a servant who can help and serve him. "Fahl'' literally means camel and "Taruqah'' is that young she-camel which can bear offspring, that is a young healthy she-camel which can be of service to the Mujahid. What all this means is that such work is highly meritorious which can provide a Mujahid with comfort, power and food. Allah holds promise of a rich reward for it.

1308 - وعن أنس رضي الله عنه أن فتى من أسلم قال : يا رسول الله إني أريد الغزو وليس معي ما أتجهز . قال : [ ائت فلانا فإنه قد كان تجهز فمرض ] فأتاه فقال : إن رسول الله صلى الله عليه و سلم يقرئك السلام ويقول : أعطني الذي تجهزت به . قال : يا فلانة أعطيه الذي كنت تجهزت به ولا تحبسي عنه شيئا فوالله لا تحبسي منه شيئا فيبارك لك فيه . رواه مسلم
1308. Anas (May Allah be pleased with him) reported: A young man from the Aslam tribe said: "O Messenger of Allah! I would very much like to fight in the way of Allah but I do not have anything with which to equip myself for fighting.'' The Messenger of Allah (PBUH) said, "Go to so-and-so, for he had equipped himself (for fighting) but he fell ill.'' So, he (the young man) went to him and said: "The Messenger of Allah (PBUH) sends you his greetings and says that you should hand over to me the equipment that you have procured.'' The man said to his wife: "Give him the equipment which I have collected for myself and do not withhold anything from him. By Allah! Allah won't bless something you withheld (in this respect).''
[Muslim].
Commentary: This Hadith also stresses the fact that if a person is unable to take part in Jihad due to illness, for example, he should then provide such material to a Mujahid which is helpful for him in Jihad. If he does so, he will be eligible to the same reward which is due on Jihad. This would also be a source of increase and growth in his possessions. On the basis of this argument it has been stated that one should always intend to expend his possession on something noble. He who does not get the opportunity to expend it on what he had intended should direct that material towards some other noble purpose.

1309 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم بعث إلى بني لحيان فقال : [ لينبعث من كل رجلين أحدهما والأجر بينهما ] رواه مسلم
وفي رواية له : [ ليخرج من كل رجلين رجل ] ثم قال للقاعد : [ أيكم خلف الخارج في أهله وماله بخير كان له مثل نصف أجر الخارج ]
1309. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an expedition to Banu Lahyan and said, "One man from every two should join the fighting force, and the reward will be shared amongst them equally.''
[Muslim].
Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Let one of every two men go forth'', and added: "Whoever stays behind (and looks well after the family and the property of those who have joined the expedition) will get half the reward of the warrior.''
Commentary: "The reward will be shared amongst them equally'' or "will get half the reward'' signifies one and the same thing. Some people might mistakenly think that these two narrations of Sahih Muslim apparently contradict each other because they imply that he who takes part in Jihad and he who provides material to a Mujahid or looks after the family of a Mujahid in his absence from home would get equal reward. For this reason, some people have taken the word "half'' as superfluous thinking that some narrator has added it in the text on his own. But Al-Hafiz Ibn Hajar is of the opinion that after the acceptance of the credibility of this Hadith and the proofs furnished in this regard, it is unfair to ascribe addition of any word to the narrator. Its correct interpretation seems to be that when the total reward of it will be evenly distributed between the two, each of them will get the same amount of reward. Hence there is no contradiction in these two Ahadith.
This Hadith also tells us that Jihad is not an express obligation; and if one of the two persons takes part in Jihad, it will suffice for the other also. What can be inferred from this is that the others should take part in Jihad in such a manner that those who have wealth, should arrange for the military requirements of the Mujahidun and look after their families, and in case any Mujahid is martyred, they should provide financial help to his family if it does not have sufficient means for a respectable living. Similarly, people in other walks of life should also take part in Jihad in every possible manner.

1310 - وعن البراء رضي الله عنه قال : أتى النبي صلى الله عليه و سلم رجل مقنع بالحديد فقال : يا رسول الله أقاتل أو أسلم ؟ فقال : [ أسلم ثم قاتل ] فأسلم ثم قاتل فقتل فقال رسول الله صلى الله عليه و سلم : [ عمل قليلا وأجر كثيرا ] متفق عليه . وهذا لفظ البخاري
1310. Al-Bara (May Allah be pleased with him) reported: A man equipped with arms came to the Prophet (PBUH) and asked: "O Messenger of Allah! Should I go and fight or should I embrace Islam first?'' He (PBUH) replied, "Enter in the fold of Islam and then fight.'' He embraced Islam and fought until he was killed. Thereupon the Messenger of Allah (PBUH) said, "He accepted Islam for a short time but was rewarded much.''
[Al-Bukhari and Muslim].
Commentary: Sometimes Almighty Allah awards with His Grace and Mercy abundant reward even on small virtues. This Hadith also makes it absolutely clear that a person becomes eligible for reward for his good deeds after embracing the Faith. In the absence of Faith no virtue is acceptable to Allah.

1311 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ما أحد يدخل الجنة
يحب أن يرجع إلى الدنيا وله ما على الأرض من شيء إلا الشهيد يتمنى أن يرجع إلى الدنيا فيقتل عشر مرات لما يرى من الكرامة ] وفي رواية : [ لما يرى من فضل الشهادة ] متفق عليه
1311. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "No one who has entered Jannah will desire to return to this world even if he should be given all that the world contains, except a martyr. For he will yearn that he should return to the world and be killed ten times on account of the dignity that he will experience by virtue of his martyrdom.''
Another narration is: "On account of the excellence and distinction, he will experience as a result of martyrdom.''
[Al-Bukhari and Muslim].
Commentary: The distinction and high status which a martyr will get by virtue of his martyrdom will be such that he will desire to return to the world again and again to lay down his life for the sake of Allah. Except for the martyr, nobody else from the people in Jannah will desire to return to this world for any worldly thing.

1312 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يغفر الله للشهيد كل شيء إلا الدين ] رواه مسلم
وفي رواية له : [ القتل في سبيل الله يكفر كل شيء إلا الدين ]
1312. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Allah forgives every sin of a martyr, except his debt.''
[Muslim].
Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Being martyred in the Cause of Allah expiates for everything, except debt.''
Commentary: We learn from this Hadith that the rights of people will not be forgiven even by martyrdom, nor would major sins be pardoned. For the forgiveness of major sins one has to make sincere repentance.

1313 - وعن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم قام فيهم فذكر أن الجهاد في سبيل الله والإيمان بالله أفضل الأعمال فقام رجل فقال : يا رسول الله أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي ؟ فقال رسول الله صلى الله عليه و سلم : [ نعم إن قتلت في سبيل الله وأنت صابر محتسب مقبل غير مدبر ] ثم قال رسول الله صلى الله عليه و سلم : [ كيف قلت ؟ ] قال : أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي ؟ فقال رسول الله صلى الله عليه و سلم : [ نعم وأنت صابر محتسب مقبل غير مدبر إلا الدين فإن جبريل عليه السلام قال لي ذلك ] رواه مسلم
1313. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) stood up among his Companions and said, "Jihad in the way of Allah and belief in Allah (with all His Attributes) are the most meritorious of actions.'' A man stood up and said: "O Messenger of Allah! Inform me if I am killed in the way of Allah, will my sins be blotted out?'' The Messenger of Allah (PBUH) said, "Yes, in case you are killed in the way of Allah and you remained patient, hopeful of reward, and advancing forward without retracing back (i.e., while fighting).'' Then he said, "What was your question?'' He inquired again: "Inform me, if I am killed in the way of Allah, will all my sins be blotted out?'' The Messenger of Allah (PBUH) replied, "If you remained patient, hopeful of reward and always fought without turning your back upon enemy, everything, except debt, will be forgiven. Jibril has told me this.''
[Muslim].
Commentary: This Hadith tells us about the great merit and reward of martyrdom that it makes up for the shortcomings of the martyrs. This is, however, subject to four conditions which have been mentioned in the Hadith.
The rights of people, such as debt, will not be forgiven. Similarly, major sins will not be pardoned without sincere repentance. Some scholars are of the opinion that debt here means such debt which one does not pay in spite of the fact that he is able to pay it. Such debts which a debtor intends to pay but their payment has been delayed due to the lack of means for it and he dies before paying them, will be hopefully forgiven by the Grace and Mercy of Allah. There are other Ahadith which lend support to this view.

1314 - وعن جابر رضي الله عنه قال قال رجل : أين أنا يا رسول الله إن قتلت ؟ قال : [ في الجنة ] فألقى تمرات كن في يده ثم قاتل حتى قتل . رواه مسلم
1314. Jabir (May Allah be pleased with him) reported: A man asked the Messenger of Allah (PBUH): "Tell me where I will be if I am killed while fighting in the way of Allah?'' He (PBUH) replied, "In Jannah.'' The man threw away the few dates which he had in his hand, jumped into the battlefield and fought on till he was killed.
[Muslim]
Commentary: Sincere intention is bound to be rewarded by Jannah. Such people can be safely given the glad tidings of Jannah.

1315 - وعن أنس رضي الله عنه قال انطلق رسول الله صلى الله عليه و سلم وأصحابه حتى سبقوا المشركين إلى بدر وجاء المشركون فقال رسول الله صلى الله عليه و سلم : [ لا يقدمن أحد منكم إلى شيء حتى أكون أنا دونه ] فدنا المشركون فقال رسول الله صلى الله عليه و سلم : [ قوموا إلى جنة عرضها السماوات والأرض ] قال يقول عمير بن الحمام الأنصاري رضي الله عنه : يا رسول الله جنة عرضها السماوات والأرض ؟ قال : [ نعم ] قال : بخ بخ فقال رسول الله صلى الله عليه و سلم : [ ما يحملك على قولك بخ بخ ؟ ] قال : لا والله يا رسول الله إلا رجاء أن أكون من أهلها . قال : [ فإنك من أهلها ] فأخرج تمرات من قرنه فجعل يأكل منهن ثم قال : لئن أنا حييت حتى آكل تمراتي هذه إنها لحياة طويلة فرمى بما كان معه من التمر ثم قاتلهم حتى قتل . رواه مسلم
[ القرن ] هو : جعبة النشاب
1315. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) and his Companions reached Badr before the polytheists, and when they arrived, he (PBUH) directed: "Let no one of you advance ahead of me.'' When the polytheists came near, the Messenger of Allah (PBUH) said, "Now stand up and proceed towards Jannah which is as wide as are the heavens and the earth.'' `Umair bin Al-Humam (May Allah be pleased with him) asked: "Is Jannah as wide as are the heaven and the earth?'' The Messenger of Allah (PBUH) replied in the affirmative. `Umair remarked: "Great!'' The Messenger of Allah (PBUH) asked him what had urged him to say so. He replied: "Nothing, O Messenger of Allah! But hope that I might become one of the inhabitants of Jannah.'' The Messenger of Allah (PBUH) said, "You will definitely be among them.'' `Umair then took some dates out of his quiver and began to eat them, but after a short time he said: "If I survive till I eat my dates, it will mean a long life.'' So he threw away the dates which he had with him and then fought with the enemy till he was killed.
[Muslim].
Commentary: This Hadith brings out the following three points:
1. The importance of the obedience of the leader. Soldiers should wait for the orders of their commander, and should not take any step without his orders.
2. In order to infuse the true spirit of Jihad among the soldiers, they should be told and reminded about the blessings of Jannah so that they fight with enthusiasm and valour for attaining it.
3. The Hadith manifests the love of the Companions of the Prophet (PBUH) for the Hereafter which overwhelmed their interests in the attractions of the life of the world.

1316 - وعنه رضي الله عنه قال : جاء ناس إلى النبي صلى الله عليه و سلم أن ابعث معنا رجالا يعلمونا القرآن والسنة فبعث إليهم سبعين رجلا من الأنصار يقال لهم القراء فيهم خالي حرام يقرؤون القرآن ويتدارسونه بالليل : يتعلمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة وللفقراء فبعثهم النبي صلى الله عليه و سلم فعرضوا لهم فقتلوهم قبل أن يبلغوا المكان فقالوا : اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا وأتى رجل حراما خال أنس من خلفه فطعنه برمح حتى أنفذه فقال حرام : فزت ورب الكعبة . فقال رسول الله صلى الله عليه و سلم : [ إن إخوانكم قد قتلوا وإنهم قالوا : اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا ] متفق عليه . وهذا لفظ مسلم
1316. Anas (May Allah be pleased with him) reported: Some people came to the Prophet (PBUH) and said to him: "Send with us some men who may teach us the Qur'an and the Sunnah.'' He (PBUH) sent seventy men from the Ansar. They were called Al-Qurra` (the reciters) and among them was my maternal uncle, Haram. They used to recite the Qur'an, ponder over its meaning and learn (its wisdom) at night. In the day, they used to bring water and pour it in pitchers in the mosque, then they would collect wood and sell it; and with the sale proceeds, they would buy food for the people of As-Suffah and the needy. The Prophet (PBUH) sent the reciters with these people but these (treacherous people) fell upon them and killed them before they reached their destination. (While dying) they supplicated: "O Allah convey from us the news to our Prophet that we have met You (in a way), that we are pleased with You and You are pleased with us.'' (The narrator said:) A man attacked Haram from behind and smote him with a spear which pierced him. Whereupon Haram said: "By the Rubb of Ka`bah, I have met with success. The Messenger of Allah (PBUH) said to his Companions, "Your brethren have been slain and they were saying: "O Allah! Convey from us to our Prophet the news that we have met You (in a way) that we are pleased with You and You are pleased with us.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the following three points:
1. Through conspiracy infidels took with them seventy Ansari Companions of the Prophet (PBUH) , who were distinguished for studying and teaching the Noble Qur'an, and martyred them in their region. This tragic incident goes to prove that the Prophet (PBUH) did not have the knowledge of the Unseen. Had he possessed this knowledge, he would not have sent his Companions with the infidels. When the Companions of the Prophet (PBUH) realized that they were trapped and there was no chance of their survival, they prayed to Allah to convey their message to the Prophet (PBUH). Their prayer was answered by Allah Who conveyed their message by means of Wahy (Revelation) to the Prophet (PBUH). On learning it through Wahy, he (PBUH) informed this tragic incident to his Companions.
2. "As-Suffah'' is a terrace in which people stayed, they had neither any permanent source of income nor any free public kitchen nor was there any arrangement for the supply of their food from individuals. They depended entirely on the Grace of Allah.
Every now and then they received some Sadaqah or gift and they all shared it. Some of them would collect firewood and through its sale, raised some money to purchase food for themselves and their Companions.
3. The task of invitation to Islam and dissemination of its teachings is an arduous one. People who undertake this task have to face bitter criticism from their friends and foes, and one has sometimes to lose one's life in this mission. But this is a mission of the Prophets and it should be undertaken by the savants as they are truly worthy of it.

1317 - وعنه رضي الله عنه قال : غاب عمي أنس بن النضر رضي الله عنه عن قتال بدر فقال : يا رسول الله غبت عن أول قتال قاتلت المشركين لئن الله أشهدني قتال المشركين ليرين الله ما أصنع . فلما كان يوم أحد انكشف المسلمون فقال : اللهم إني أعتذر إليك مما صنع هؤلاء ( يعني أصحابه ) وأبرأ إليك مما صنع هؤلاء ( يعني المشركين ) ثم تقدم فاستقبله سعد بن معاذ فقال : يا سعد بن معاذ الجنة ورب النضر إني أجد ريحها من دون أحد . قال سعد : فما استطعت يا رسول الله ما صنع قال أنس : فوجدنا به بضعا وثمانين ضربة بالسيف أو طعنة برمح أو رمية بسهم ووجدناه قد قتل ومثل به المشركون فما عرفه أحد إلا أخته ببنانه . قال أنس : كنا نرى أو نظن أن هذه الآية نزلت فيه وفي أشباهه { من المؤمنين رجال صدقوا ما عاهدوا الله عليه فمنهم من قضى نحبه } إلى آخرها ( الأحزاب 23 ) . متفق عليه . وقد سبق في باب المجاهدة ( انظر الحديث رقم 109 )
1317. Anas (May Allah be pleased with him) reported: My uncle Anas bin An-Nadr (May Allah be pleased with him) was absent from the battle of Badr. He said: "O Messenger of Allah! I was absent from the first battle you fought against the pagans. (By Allah!) if Allah gives me a chance to fight against the pagans, no doubt, Allah will see how (bravely) I will fight.'' On the Day of Uhud, when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done.'' Then he advanced and Sa`d bin Mu'adh met him. He said: "O Sa`d bin Mu'adh! By the Rubb of An-Nadr, Jannah! I am smelling its aroma coming from before (the mountain of) Uhud,'' Later on, Sa`d said: "O Messenger of Allah! I cannot achieve or do what he (i.e., Anas bin An-Nadr) did. We found more than eighty wounds by swords, spears and arrows on his body. We found him dead and his body was mutilated so badly that none except his sister could recognise him by his finger.'' We used to think that the following Ayah was revealed concerning him and other men of his sort: "Among the believers are men who have been true to their covenant with Allah (i.e., they have gone out for Jihad, and showed not their backs to the disbelievers), of them some have fulfilled their obligations (i.e., have been martyred).'' (33:23).
Commentary: This Hadith has been mentioned earlier. It was clarified there by Imam An-Nawawi that the word "Layarayann-Allahu'' has been mentioned in two forms. The translation given above accords with its first form. In its second form, it means "Allah will manifest to the people what I will do''. Through these words Anas bin Nadr expressed, in very cautious words, his determination to fight chivalrously but refrained from making any claim or pretension. Here, we have a lesson that if one intends to do a good deed, he should not make any tall claims about it but do it with his utmost effort when it is time to do it. Almighty Allah will certainly make it manifest to the people. On the contrary, if one does it for name and fame, the deed will go waste because then it will be suffused with hypocrisy rather than sincerity. For further notes please see the Commentary on Hadith No. 109.

1318 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رأيت الليلة رجلين أتياني فصعدا بي الشجرة فأدخلاني دارا هي أحسن وأفضل لم أر قط أحسن منها قالا : أما هذه الدار فدار الشهداء ] رواه البخاري وهو بعض من حديث طويل فيه أنواع من العلم سيأتي في باب تحريم الكذب إن شاء الله تعالى ( انظر الحديث رقم 1543 )
1318. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Last night two men (angels) came to me (in a dream) and made me ascend a tree and then admitted me into a nice and excellent house, the like of which I have never seen before. One of them said: `This house is the house of martyrs'.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) was shown in the dream the high status of martyrs. What he observed in the dreams was true because the dreams of the Prophets are true.
The two men who appeared in his dream were the angels, Jibril (Gabriel) and Mika'il. On the behest of Almighty Allah, angels can take the form of men.

1319 - وعن أنس رضي الله عنه أن أم الربيع بنت البراء وهي أم حارثة بن سراقة أتت
النبي صلى الله عليه و سلم فقالت : يا رسول الله ألا تحدثني عن حارثة - وكان قتل يوم بدر - فإن كان في الجنة صبرت وإن كان غير ذلك اجتهدت عليه في البكاء . فقال : [ يا أم حارثة إنها جنان في الجنة وإن ابنك أصاب الفردوس الأعلى ] رواه البخاري
1319. Anas (May Allah be pleased with him) reported: Umm Ar-Rubaiy`i bint Al-Bara', who was the mother of Harithah bin Suraqah, came to the Prophet (PBUH) and said: "O Messenger of Allah! Will you not tell me about Harithah? (He was killed in the battle of Badr). If he is in Jannah I shall show endurance, but if he has met another fate, I may exert myself in weeping for him.'' He (PBUH) replied, "O mother of Harithah, in in the gardens of Jannah there are many ranks, and your son has attained Al-Firdaus, the highest.''
[Al-Bukhari].
Commentary: Jannat-ul-Firdaus is the highest portion of Jannah. The allocation of this portion to the martyrs is a proof that Jihad is very much liked by Allah. It occurs in Ahadith that when someone prays to Allah, he should always pray for Jannat-ul-Firdaus.

1320 - وعن جابر بن عبد الله رضي الله عنه قال جيء بأبي إلى النبي صلى الله عليه و سلم قد مثل به فوضع بين يديه فذهبت أكشف عن وجهه فنهاني قوم فقال النبي صلى الله عليه و سلم : [ ما زالت الملائكة تظله بأجنحتها ] متفق عليه
1320. Jabir bin `Abdullah (May Allah be pleased with them) reported: The dead body of my father, who was mutilated by the enemy, was brought and placed before the Prophet (PBUH). I got up to uncover his face but the people stopped me, and the Prophet (PBUH) said, "The angels continue to cover him with their wings.''
[Al-Bukhari and Muslim].
Commentary: Many of the Companions of the Prophet (PBUH) were treated by the infidels in the battle of Uhud in a beastly manner out of sheer spite and vengeance. But Islam has strictly forbidden its followers from doing any such thing to its enemies. This Hadith mentions the distinction of `Abdullah which he received by virtue of his martyrdom. He was martyred in the battle of Uhud and his dead body was badly mutilated by the enemies. The Hadith also mentions the honour which martyrs receive from the angels that surround their bodies with their wings

1321 - وعن سهل بن حنيف رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من
سأل الله تعالى الشهادة بصدق بلغه الله منازل الشهداء وإن مات على فراشه ] رواه مسلم
1321. Sahl bin Hunaif (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates Allah sincerely for martyrdom, Allah will elevate him to the station of the martyrs, even if he dies on his bed.''
[Muslim].
Commentary: This Hadith has already been mentioned. See the Commentary on Hadith No. 57.

1322 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من طلب الشهادة صادقا أعطيها ولو لم تصبه ] رواه مسلم
1322. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates sincerely for martyrdom, it will be granted to him even though he is not killed on the battlefield.''
[Muslim].
Commentary: This Hadith tells us the benefit and reward of good intention. It induces one to cherish good intentions and wish for noble deeds. Even if one is not able to fulfill some of them, he will get their reward. For this reason, every Muslim should wish for martyrdom so that he can attain this distinction.

1323 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما يجد الشهيد من مس القتل إلا كما يجد أحدكم من مس القرصة ] رواه الترمذي وقال حديث حسن صحيح
1323. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyr experiences no more pain in being slain than one of you experiences from the stinging of an ant.''
[At-Tirmidhi].
Commentary: This Hadith tells us how convenient martyrdom has been made by Allah. One who is martyred, feels as much pain in martyrdom as a person ordinarily feels with the sting of an ant.
رياض الصالحين - يتبع



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1324 -

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