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And God calls to the House of Peace and guides whom He wills to a Straight Path} Younis 25
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» (من شهد له خزيمة فهو حسبه). وهنا يقول الحق سبحانه وتعالى: {الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ} [هود: 1].
الإثنين نوفمبر 28, 2016 7:52 pm من طرف abubaker

» (مَنْ شهد له خزيمة فحَسْبه). قال: يا رسول الله أَأُصدِّقُك في خبر السماء، وأُكذِّبك في عِدّة دراهم؟ --- وقوله تعالى: {أَن يَرْحَمَكُمْ..} [الإسراء: 8].
الإثنين نوفمبر 28, 2016 7:38 pm من طرف abubaker

» إزالة الظل الأزرق الذي يظهر تحت أيقونات سطح المكتب
السبت نوفمبر 26, 2016 7:22 pm من طرف abubaker

» 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.
الإثنين نوفمبر 21, 2016 2:51 pm من طرف abubaker

»  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
الإثنين نوفمبر 21, 2016 2:34 pm من طرف abubaker

» 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
الإثنين نوفمبر 21, 2016 2:27 pm من طرف abubaker

»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / الذكْر: له معانٍ متعددة، فالذكْر هو الإخبار بشيء / والرحمة: هي تجليّات الراحم على المرحوم بما يُديم له صلاحه لمهمته - من سورة مريم
الأحد نوفمبر 20, 2016 5:38 pm من طرف abubaker

»  فالاسم هو العَلَم الذي وُضِع للدلالة على هذا اللفظ. / {كهيعص(1)}
الأحد نوفمبر 20, 2016 5:01 pm من طرف abubaker

» إدارة Google Voice والسجل الصوتي
الإثنين نوفمبر 14, 2016 2:10 pm من طرف abubaker

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

مُساهمةموضوع: 419 - 437 -    الإثنين سبتمبر 12, 2016 10:46 pm


419 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لما خلق الله الخلق كتب في كتاب فهو عنده فوق العرش : إن رحمتي تغلب غضبي وفي رواية : غلبت غضبي وفي رواية : سبقت غضبي ] متفق عليه
419. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath"
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) said, "(Allah wrote) `My Mercy dominated My Wrath".
Still another narration is: Messenger of Allah (PBUH) said, "(Allah wrote) `My Mercy surpasses My Wrath".
Commentary: Imam Al-Khattabi states that here the word "Kitab'' (translated here as `Book') means the decision of Almighty Allah which He has already made, an instance of which is the following Verse of the Noble Qur'an:
"Allah has decreed: `Verily, it is I and My Messengers who shall be the victorious". (58:21).
In this Ayah the Arabic word "Kataba'' is used in the sense of "Qada' (decided);'' or the word "Kataba'' signifies "Lauh Mahfooz'' on which He has recorded everything. Almighty Allah is on the 'Arsh' (the Throne of Allah) and this Book is with Him. (Fath Al-Bari, Kitab At-Tauhid, Bab: Wa kana Arshuhu `alal-Ma'.)

420 - وعنه رضي الله عنه قال
420 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ جعل الله الرحمة مائة جزء فأمسك عنده تسعة وتسعين وأنزل في الأرض جزءا واحدا فمن ذلك الجزء يتراحم الخلائق حتى ترفع الدابة حافرها عن ولدها خشية أن تصيبه ] وفي رواية : [ إن لله تعالى مائة رحمة أنزل منها رحمة واحدة بين الجن والإنس والبهائم والهوام فبها يتعاطفون وبها يتراحمون وبها تعطف الوحش على ولدها وأخر الله تسعا وتسعين رحمة يرحم بها عباده يوم القيامة ] متفق عليه
ورواه مسلم أيضا من رواية سلمان الفارسي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن لله تعالى مائة رحمة فمنها رحمة يتراحم بها الخلق بينهم وتسع وتسعون ليوم القيامة ]
وفي رواية [ إن الله تعالى خلق يوم خلق السماوات والأرض مائة رحمة كل رحمة طباق ما بين السماء إلى الأرض فجعل منها في الأرض رحمة فبها تعطف الوالدة على ولدها والوحش والطير بعضها على بعض فإذا كان يوم القيامة أكملها بهذه الرحمة ]
420. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it".
[Al-Bukhari and Muslim]
Another narration is: Messenger of Allah (PBUH) said, "Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (PBUH) said, "Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.''
Another narration is: Messenger of Allah (PBUH) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day).
Commentary:
1. We learn from this Hadith that kind and compassionate treatment is liked by Allah and is in fact His Blessing and Benevolence. This is the reason He has given a part of it to His creatures, and a person who is so hard-hearted, that he is not even aware of it has a defect which is extremely displeasing to Allah. Moreover, it is a sign that such a person is deprived of Divine blessing and mercy.
2. On the Day of Resurrection, Almighty Allah will bestow upon the believers hundred mercies. This news has great hopes and joy for His slaves.

421 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم فيما يحكي عن ربه تعالى قال : [ أذنب عبد ذنبا فقال : اللهم اغفر لي ذنبي . فقال الله تبارك وتعالى : أذنب عبدي ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب . ثم عاد فأذنب فقال : أي رب اغفر لي ذنبي . فقال تبارك وتعالى : أذنب عبدي ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب . ثم عاد فأذنب فقال : أي رب اغفر لي ذنبي . فقال تبارك وتعالى : أذنب عبدي ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب قد غفرت لعبدي فليفعل ما شاء ] متفق عليه
وقوله تعالى : [ فليفعل ما شاء ] : أي ما دام يفعل هكذا يذنب ويتوب أغفر له فإن التوبة تهدم ما قبلها
421. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah, the Exalted, and Glorious said: `A slave committed a sin and he said: O Allah, forgive my sin,' and Allah said: `My slave committed a sin and then he realized that he has a Rubb Who forgives the sins and punishes for the sin.' He then again committed a sin and said: `My Rubb, forgive my sin,' and Allah (SWT) said: `My slave committed a sin and then realized that he has a Rubb Who forgives his sin and punishes for the sin.' He again committed a sin and said: `My Rubb, forgive my sin,' and Allah (SWT) said: `My slave has committed a sin and then realized that he has a Rubb Who forgives the sin or takes (him) to account for sin. I have granted forgiveness to my slave. Let him do whatever he likes".
[Al-Bukhari and Muslim].
The last sentence "let him do..". means, as long he keeps asking for forgiveness after the commission of sins, and repents, Allah will forgive him because repentance eliminates previous sins". (Editor's Note)
Commentary: This Hadith tells us that so long as the heart of a Muslim remains free from willful disobedience of Divine injunctions and he does not deliberately neglect his religious duties, that is to say he goes on committing sins and each time wholeheartedly begs pardon for them, Almighty, Allah will forgive him. The reason being that he is penitent for his wrongs and does not insist upon them for fear of accountability. This condition of his shows that his heart is full of awe and Majesty of Allah and he does not feel any disgrace in showing his utter humbleness before Him. Now this is a merit of the sinful which is pleasing to Allah. Thus, He says that so long as his slave continues submission and prostration He will go on forgiving him.
On the contrary, there is a person who goes on committing sins but he neither repents for them nor seeks pardon for his wrongs; nor has any fear of accountability. Obviously, he is altogether different from the kind of Muslims mentioned before, and he will be therefore treated differently by Allah. The conduct of the former is of a Muslim who, in spite of his sins, is liked by Allah while the second is of that of a rebel for whom He has kept severe punishment ready. May Allah rank us among the former category of people.

422 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ والذي نفسي بيده لو لم تذنبوا لذهب الله بكم وجاء بقوم يذنبون فيستغفرون الله تعالى فيغفر لهم ] رواه مسلم
422. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "By the One in Whose Hand my soul is, were you not to commit sins, Allah would replace you with a people who would commit sins and then seek forgiveness from Allah; and Allah would forgive them".
[Muslim].
Commentary: This Hadith also tells us that Allah has a profound liking for such people who are penitent and seek pardon for their sins from Him. So much so that if such people cease to exist who neither commit sins nor seek pardon from Him, He will create people who will do so. It does not, however, mean that He likes sins or the sinful persons. What it really means is that He likes penitence and the penitents. This is the true purport of this Hadith.
It also means that it is natural for man to commit sins, and that Allah loves whenever a slave commits a sin to rush and beg for His forgiveness. (Editor's Note).

423 - وعن أبي أيوب خالد بن يزيد رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لولا أنكم تذنبون لخلق الله خلقا يذنبون فيستغفرون فيغفر لهم ] رواه مسلم
423. Abu Ayyub Khalid bin Zaid (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Were you not to commit sins, Allah would create people who would commit sins and ask for forgiveness and He would forgive them".
[Muslim].

424 - وعن أبي هريرة رضي الله عنه قال : كنا قعودا مع رسول الله صلى الله عليه و سلم معنا أبو بكر وعمر رضي الله عنهما في نفر فقام رسول الله صلى الله عليه و سلم من بين أظهرنا فأبطأ علينا وخشينا أن يقتطع دوننا ففزعنا فقمنا فكنت أول من فزع فخرجت أبتغي رسول الله صلى الله عليه و سلم حتى أتيت حائطا للأنصار - وذكر الحديث بطوله إلى قوله فقال رسول الله صلى الله عليه و سلم : [ اذهب فمن لقيت وراء هذا الحائط يشهد أن لا إله إلا الله مستيقنا بها قلبه فبشره بالجنة ] رواه مسلم
424. Abu Hurairah (May Allah be pleased with him) reported: We were sitting with Messenger of Allah (PBUH). Abu Bakr and `Umar (May Allah be pleased with them) were also there among the audience. In the meanwhile Messenger of Allah (PBUH) got up and left us. We waited long for his return: When we were worried about his safety, and got scared, we got up. I, therefore, went out to look for Messenger of Allah and came to a garden which belonged to the Ansar. He (PBUH) said to me "Go and give glad tidings of Jannah to anyone who testifies `La ilaha illallah (There is no true god except Allah),' being whole-heartedly certain of it"
[Muslim].
Commentary: This Hadith also tells us that ultimately a Muslim will be awarded Jannah. Whether he will go there in the first stage or after suffering the punishment in Hell, is a matter that depends entirely on the Will of Allah.

425 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه و سلم تلا قول الله عز و جل في إبراهيم صلى الله عليه و سلم : { رب إنهن أضللن كثيرا من الناس فمن تبعني فإنه مني } الآية ( إبراهيم 36 ) وقال عيسى صلى الله عليه و سلم : { إن تعذبهم فإنهم عبادك وإن تغفر لهم فإنك أنت العزيز الحكيم } ( المائدة 118 ) فرفع يديه وقال : [ اللهم أمتي أمتي ] وبكى . فقال الله عز و جل : [ يا جبريل اذهب إلى محمد - وربك أعلم - فسله ما يبكيه ؟ ] فأتاه جبريل فأخبره رسول الله صلى الله عليه و سلم بما قال وهو أعلم . فقال الله تعالى : [ يا جبريل اذهب إلى محمد فقل : إنا سنرضيك في أمتك ولا نسوؤك ] رواه مسلم
425. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) recited the Words of Allah, the Exalted, and the Glorious, about Ibrahim (PBUH) who said: "O my Rubb! They have led astray many among mankind. But whosoever follows me, he verily, is of me". (14:36) and those of `Isa (Jesus) (PBUH) who said: "If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise". (5:118). Then he (PBUH) raised up his hands and said, "O Allah! My Ummah, my Ummah,'' and wept; Allah, the Exalted, said: "O Jibril (Gabriel)! Go to Muhammad (PBUH) and ask him: `What makes you weep?" So Jibril came to him and asked him (the reason of his weeping) and the Messenger of Allah informed him what he had said (though Allah knew it well). Upon this Allah said: "Jibril, go to Muhammad (PBUH) and say: `Verily, We will please you with regard to your Ummah and will never displease you".
[Muslim].
Commentary: This Hadith makes two points clear:
Firstly, the kindness and mercy which the Prophet (PBUH) had for his Ummah, a full manifestation of which will be seen on the Day of Resurrection.
Secondly, the love that Allah has for His Prophet, Muhammad (PBUH). Both these benefits will then go to the advantage of the faithful Muslims as they will be then blessed with Mercy and forgiveness of Allah. May Allah include us among them.

426 - وعن معاذ بن جبل رضي الله عنه قال : كنت ردف النبي صلى الله عليه و سلم على حمار فقال : [ يا معاذ هل تدري ما حق الله على عباده وما حق العباد على الله ؟ ] قلت : الله ورسوله أعلم . قال : [ فإن حق الله على العباد أن يعبدوه ولا يشركوا به شيئا وحق العباد على الله أن لا يعذب من لا يشرك به شيئا ] فقلت : يا رسول الله أفلا أبشر الناس ؟ قال : [ لا تبشرهم فيتكلوا ] متفق عليه
. Mu`adh bin Jabal (May Allah be pleased with him) reported: I was riding a pillion with the Prophet (PBUH) on a donkey. He (PBUH) said, "O Mu`adh, do you know what is the right of Allah upon His slaves, and what is the Right of His slaves upon Allah?'' I said: "Allah and His Messenger know better". Upon this the Messenger of Allah (PBUH) said, "Allah's Right upon His slaves is that they should worship Him Alone and associate nothing with Him; and His slaves' right upon Him is that He should not punish who does not associate a thing with Him.'' He (Mu`adh) added: I said to the Messenger of Allah: "Shall I give the glad tidings to people?'' He (PBUH) said, "Do not tell them this good news for they will depend on it alone".
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that ordinary people, who are generally unable to understand the meanings of things in their context, will think that mere verbal profession of Tauhid and Risalah is sufficient to attain forgiveness, and it is not necessary to do what this profession entails. With this notion, they become unmindful of the obligations. Verbal profession does give them the security that they would not abide in Hell forever for ultimately they will go to Jannah. Our people are generally under the impression that all sinful Muslims, like the perfect Muslims, will go to Jannah in the very first instance. According to proofs furnished by other injunctions of Shari`ah, this is not so. This point has been already discussed at length earlier. In any case, the point made here is that no Muslim will go to Hell means that no Muslim will abide in Hell for ever. It does not at all mean that however sinful a Muslim may be, he will not be sent to Hell or suffer its torments.

427 - وعن البراء بن عازب رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ المسلم إذا سئل في القبر يشهد أن لا إله إلا الله وأن محمدا رسول الله فذلك قوله تعالى : { يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة }] [ إبراهيم : 27 ] . متفق عليه
. Mu`adh bin Jabal (May Allah be pleased with him) reported: I was riding a pillion with the Prophet (PBUH) on a donkey. He (PBUH) said, "O Mu`adh, do you know what is the right of Allah upon His slaves, and what is the Right of His slaves upon Allah?'' I said: "Allah and His Messenger know better". Upon this the Messenger of Allah (PBUH) said, "Allah's Right upon His slaves is that they should worship Him Alone and associate nothing with Him; and His slaves' right upon Him is that He should not punish who does not associate a thing with Him.'' He (Mu`adh) added: I said to the Messenger of Allah: "Shall I give the glad tidings to people?'' He (PBUH) said, "Do not tell them this good news for they will depend on it alone".
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that ordinary people, who are generally unable to understand the meanings of things in their context, will think that mere verbal profession of Tauhid and Risalah is sufficient to attain forgiveness, and it is not necessary to do what this profession entails. With this notion, they become unmindful of the obligations. Verbal profession does give them the security that they would not abide in Hell forever for ultimately they will go to Jannah. Our people are generally under the impression that all sinful Muslims, like the perfect Muslims, will go to Jannah in the very first instance. According to proofs furnished by other injunctions of Shari`ah, this is not so. This point has been already discussed at length earlier. In any case, the point made here is that no Muslim will go to Hell means that no Muslim will abide in Hell for ever. It does not at all mean that however sinful a Muslim may be, he will not be sent to Hell or suffer its torments.

428 - وعن أنس رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إن الكافر إذا عمل حسنة أطعم بها طعمة من الدنيا . وأما المؤمن فإن الله تعالى يدخر له حسناته في الآخرة ويعقبه رزقا في الدنيا على طاعته ] وفي رواية : [ إن الله لا يظلم مؤمنا حسنة يعطى بها في الدنيا ويجزي بها في الآخرة . وأما الكافر فيطعم بحسنات ما عمل لله تعالى في الدنيا حتى إذا أفضى إلى الآخرة لم يكن له حسنة يجزى بها ] رواه مسلم
428. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When an infidel accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good acts for him in the Hereafter and provides him with subsistence in this life due to his obedience.''
Another narration is: Messenger of Allah (PBUH) said, "Allah does not wrong a believer a good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the infidel is given in the world the reward for good deeds, he has performed for the sake of Allah and when he comes to the Hereafter, there is no good deed for which he can be rewarded".
[Muslim].
Commentary: The infidels also do in this world many works which are for public welfare, or which come under the category of good deeds. Almighty Allah gives them reward for such good deeds in this world in the form of wealth, sound health, or saving them from some trouble, because Belief is precondition for reward in the Hereafter. Since an infidel is deprived of it, he will also be deprived of their reward in the Hereafter. Thus, we learn that Belief constitutes the basis of every action and is a precondition for the acceptance of any good deed by Allah.

429 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ مثل الصلوات الخمس كمثل نهر جار غمر على باب أحدكم يغتسل منه كل يوم خمس مرات ] رواه مسلم
[ الغمر ] : الكثير
429. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The five daily Salat (prayers) are like a great river running by your door in which you take a bath five times a day.''
[Muslim].
Commentary: This Hadith mentions the merits of performing the five-times prescribed Salat (prayer) punctually. A person who takes bath five times daily, cannot have any dirt on his body; similarly, one who performs Salat regularly is washed of all the minor sins. If he repents and makes penitence, his major sins are also pardoned. One who is meticulous about Salat and other obligations, generally does not commit any major sin but if at all he commits it, he does not stick to it. He is sorry for it and abandons it. His minor sins are washed away by his Salat.

430 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلا لا يشركون بالله شيئا إلا شفعهم الله فيه ] رواه مسلم
430. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Any Muslim dies and forty men who do not associate anything with Allah (in worship), perform his funeral prayer, Allah makes them intercede for him".
[Muslim]
Commentary:
1. The acceptance of intercession here means that Allah grants the prayer which they (intercessors) make for the deceased and forgives him, provided he is worthy of it.
2.aA large number of Muwahhidun (believers in the Oneness of Allah) in a funeral holds greater promise of the pardon of the deceased.

431 - وعن ابن مسعود رضي الله عنه قال : كنا مع رسول الله صلى الله عليه و سلم في قبة نحوا من أربعين فقال : [ أترضون أن تكونوا ربع أهل الجنة ؟ ] قلنا : نعم . قال : [ أترضون أن تكونوا ثلث أهل الجنة ؟ ] قلنا : نعم . قال : [ والذي نفس محمد بيده إني لأرجو أن تكونوا نصف أهل الجنة . وذلك أن الجنة لا يدخلها إلا نفس مسلمة وما أنتم في أهل الشرك إلا كالشعرة البيضاء في جلد الثور الأسود أو كالشعرة السوداء في جلد الثور الأحمر ] متفق عليه
431. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: There were, about forty of us with Messenger of Allah (PBUH) in a camp when he said, "Aren't you pleased that you will constitute one-fourth of the inhabitants of Jannah?'' We said, "Yes". He again said, "Aren't you pleased that you will constitute one-third of the inhabitants of Jannah?". We said: "Yes.'' Upon this he (PBUH) said, "By Him in Whose Hand Muhammad's soul is, I hope that you will constitute one-half of the inhabitants of Jannah; and the reason is that only Muslims will be admitted into Jannah; and you are no more compared to the polytheists than as a white hair on the skin of a black ox, or a black hair on the skin of a white ox.''
[Al-Bukhari and Muslim].
Commentary: This Hadith reveals the following two points:
1. As compared with the believers and the faithful, there will be a large number of infidels in Hell.
2. As compared with the followers of other Prophets, there will be a larger number of Muslims in Jannah, to the extent that half of its occupants will be Muslims. This Hadith has glad tidings for the Muslim Ummah and bestows great respect and honour on them. (May Allah include us among them.)

432 - وعن أبي موسى الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا كان يوم القيامة دفع الله إلى كل مسلم يهوديا أو نصرانيا فيقول : هذا فكاكك من النار ]
وفي رواية عنه عن النبي صلى الله عليه و سلم قال : [ يجيء يوم القيامة ناس من المسلمين بذنوب أمثال الجبال يغفرها الله لهم ] رواه مسلم
قوله [ دفع الله إلى كل مسلم يهوديا أو نصرانيا فيقول : هذا فكاكك من النار ] معناه ما جاء في حديث أبي هريرة رضي الله عنه : [ لكل أحد منزل في الجنة ومنزل في النار . فالمؤمن إذا دخل الجنة خلفه الكافر في النار لأنه مستحق لذلك بكفره ]
ومعنى [ فكاكك ] : أنك كنت معرضا لدخول النار هذا فكاكك لأن الله تعالى قدر للنار عددا يملؤها فإذا دخلها الكفار بذنوبهم وكفرهم صاروا في معنى الفكاك للمسلمين والله أعلم
432. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will deliver to every Muslim, a Jew or a Christian and say: `This is your ransom from Hell-fire.'''
Another narration is: Messenger of Allah (PBUH) said, "There would come people amongst the Muslims on the Day of Resurrection with sins as heavy as a mountain, and Allah would forgive them".
[Muslim].
Commentary: "This is your ranson'' is interpreted by the Hadith of Abu Hurairah (May Allah be pleased with him):
"There is a place for everyone in both Jannah and Hell. When the believer occupies his place in Jannah, an infidel will take his place in Hell on account of his infidelity. This also means: "You believers were exposed to Fire, but this infidel is your ransom. Because Allah has prepared a number of His creature for Hell, so when the infidels occupy it on account of their sins and infidelity, they are considered as ransoms for the believers. Allah knows best.'' (Editor's Note)
Commentary: This Hadith tells us about the auspicious end of the believers and a bad one of disbelievers.

433 - وعن ابن عمر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ يدنى المؤمن يوم القيامة من ربه حتى يضع كنفه عليه فيقرره بذنوبه فيقول : أتعرف ذنب كذا ؟ أتعرف ذنب كذا ؟ فيقول : رب أعرف . قال : فإني قد سترتها عليك في الدنيا وأنا أغفرها لك اليوم . فيعطى صحيفة حسناته ] متفق عليه
[ كنفه ] : ستره ورحمته
433. Ibn `Umar (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "A believer will be brought close to his Rubb on the Day of Resurrection and enveloping him in His Mercy, He (SWT) will make him confess his sins by saying: `Do you remember (doing) this sin and this sin?' He will reply: `My Rubb, I remember.' Then He (SWT) will say: `I covered it up for you in the life of world, and I forgive it for you today.' Then the record of his good deeds will be handed to him".
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the believers who will be treated with special favour by Allah. (May Allah include us among them.) It also shows that the admittance of the sins leads to having them forgiven by Allah. The Hadith also encourages us to cover the sins of the believers as best we can.

434 - وعن ابن مسعود رضي الله عنه أن رجلا أصاب من امرأة قبلة فأتى النبي صلى الله
عليه وسلم فأخبره فأنزل الله تعالى ( هود 114 ) : { وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات } فقال الرجل : ألي هذا يا رسول الله ؟ قال : [ لجميع أمتي كلهم ] متفق عليه
434. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: A man kissed a woman and he came to the Prophet (PBUH) and made a mention of that to him. It was (on this occasion) that this Ayah was revealed:
"And perform As-Salat (Iqamat-As-Salat), at the two ends of the day and in some hours of the night [i.e., the five compulsory Salat (prayers)]. Verily, the good deeds remove the evil deeds (i.e., small sins)". (11:114)
That person said, "O Messenger of Allah (PBUH), does it concern me only?". He (Messenger of Allah (PBUH)) said, "It concerns the whole of my Ummah".
[Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following three points:
1. Minor sins are forgiven by virtue of Salat.
2. One must not expose one's sins.

435 - وعن أنس رضي الله عنه قال جاء رجل إلى النبي صلى الله عليه و سلم فقال : يا رسول الله أصبت حدا فأقمه علي . وحضرت الصلاة فصلى مع رسول الله صلى الله عليه و سلم فلما قضى الصلاة قال : يا رسول الله إني أصبت حدا فأقم في كتاب الله . قال : [ هل حضرت معنا الصلاة ؟ ] قال : نعم . قال : [ قد غفر لك ] متفق عليه
وقوله [ أصبت حدا ] معناه : معصية توجب التعزير وليس المراد الحد الشرعي الحقيقي كحد الزنا والخمر وغيرهما فإن هذه الحدود لا تسقط بالصلاة ولا يجوز للإمام تركها
435. Anas bin Malik (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, "O Messenger of Allah, I have committed a sin liable of ordained punishment. So execute punishment on me". Messenger of Allah (PBUH) did not ask him about it, and then came the (time for) Salat (prayers). So he performed Salat with Messenger of Allah (PBUH). When Messenger of Allah (PBUH) finished Salat, the man stood up and said: "O Messenger of Allah! I have committed a sin. So execute the Ordinance of Allah upon me". He (PBUH) asked, "Have you performed Salat with us?'' "Yes", he replied. Messenger of Allah (PBUH) said, "Verily, Allah has forgiven you".
[Al-Bukhari and Muslim].
Commentary: The person who had committed the sin came to the Prophet (PBUH) to seek punishment for his wrongdoing is said to have been Abul-Yusr Ka`b bin `Amr whose story was also mentioned in the previous Hadith. The sin he had committed was not a major one that is why by Salat it was wiped out.

436 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله ليرضى عن العبد أن يأكل الأكلة فيحمده عليها أو يشرب الشربة فيحمده عليها ] رواه مسلم
[ الأكلة ] : بفتح الهمزة وهي المرة الواحدة من الأكل كالغدوة والعشوة والله أعلم
436. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah is pleased with His slave who eats a meal and praises Him for it; and takes a drink and praises Him for it".
[Muslim].
Commentary: One should always say "Al-hamdu lillah'' (all the praise and thanks be to Allah) after food and drink.
This Hadith has been mentioned in the present chapter for the reason that it holds fear as well as hope. If one remembers Allah in the meals, he can hope for the Pleasure of Allah. One should also bear in mind that it is He who gives everything. If He likes, He can forefeit all those things or in spite of providing all the riches, deprive one of hunger and thirst, as it does happen in certain diseases. May Allah protect us from such deprivations.

437 - وعن أبي موسى رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى يبسط يده بالليل ليتوب مسيء النهار ويبسط يده بالنهار ليتوب مسيء الليل حتى تطلع الشمس من مغربها ] رواه مسلم
437. Abu Musa (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah, the Exalted, stretches His Hand during the night so that those who commit sins by day may repent, and He stretches His Hand in the day so that those who commit sins by night may repent. He keeps doing so until the sun rises from the West".
[Muslim].
Commentary: This Hadith has been mentioned before.
Allah's stretching of His Hands is one of His Attributes, and as Muslims we have to believe in this without reasoning, as is the case with His other Attributes. This has been the stand of our pious predecessors (As-Salaf-us-Salih). The process of acceptance of penitence by Allah will continue until the Day of Resurrection when the sun will rise from the West and repenting or accepting Islam will not avail. Therefore, one should not make any delay in penitence.
We must add here that, we must not name or qualify Allah except with what He or His Messenger (PBUH) has named or qualified Him; without changing them or ignoring them completely or twisting the meanings or giving resemblance to any created things:
"The Most Gracious (Allah) rose over the (Mighty) Throne". (20:5) above the seventh heaven; and He only descends to the first (nearest) heaven during the day of `Arafah (Hajj, i.e., the 9th Dhul-Hijjah) and also during the last third part of every night, as mentioned by the Prophet (PBUH), but He is with us by His Knowledge only, not in His essence (Bi Dhatihi): "There is nothing like Him, and He is the All-Hearer, the All-Seer". (42:11)
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