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  تابع 3 --- 4- الصفة الرابعة : إكرام المسلمين ومحبتهم 4. صفات الرابعة: تكريم المسلمين وحبهم 4. The fourth Qualities: Honoring Muslims and their love

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كاتب الموضوعرسالة

عدد المساهمات : 18513
تاريخ التسجيل : 23/12/2010
العمر : 66
الدولـة : jordan

مُساهمةموضوع: تابع 3 --- 4- الصفة الرابعة : إكرام المسلمين ومحبتهم 4. صفات الرابعة: تكريم المسلمين وحبهم 4. The fourth Qualities: Honoring Muslims and their love   الأحد سبتمبر 18, 2016 11:04 am

تابع ---
4- الصفة الرابعة : إكرام المسلمين ومحبتهم

4. صفات الرابعة:
تكريم المسلمين وحبهم

4. The fourth Qualities:
Honoring Muslims and their love

تابع ----

74 - باب الحلم والأناة والرفق
Chapter 74
Clemency, Tolerance and Gentleness

قال الله تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الأعراف 199 ) : { خذ العفو وأمر بالعرف وأعرض عن الجاهلين }
وقال تعالى ( فصلت 34 ، 35 ) : { ولا تستوي الحسنة ولا السيئة ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم وما يلقاها إلا الذين صبروا وما يلقاها إلا ذو حظ عظيم }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور }
Chapter 74 Clemency, Tolerance and Gentleness Allah, the Exalted, says: "...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).'' (3:134) "Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).'' (7:199) "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world.'' (41:34,35) "And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.'' (42:43)

632 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم لأشج عبد القيس : [ إن فيك خصلتين يحبهما الله : الحلم والأناة ] رواه مسلم
632. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance.''
Commentary: This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.

633 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إن الله رفيق يحب الرفق في الأمر كله ] متفق عليه
633. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah is Forbearer and loves forbearance in all matters.''
[Al-Bukhari and Muslim].
Commentary: Mildness also brings human beings closer to one another, and on this count, Allah likes it very much.

634 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ إن الله رفيق يحب الرفق ويعطي على الرفق ما لا يعطي على العنف وما لا يعطي على ما سواه ] رواه مسلم
634. `Aishah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not reward severity, and does not give for any thing besides it (forbearance).''
Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behaviour in society, not for unkindness or anything like that. However, inflexibility is preferred to flexibility when there arises a question of religious matters and the limits set by Allah.

635 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ إن الرفق لا يكون إلا في شيء إلا زانه ولا ينزع من شيء إلا شانه ] رواه مسلم
635. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.''
Commentary: To be soft-spoken is such a quality that by virtue of which a man is not only endeared to people but also to Allah. And by being bereft of it, he not only becomes a contempt incarnate in the eyes of people but also with Allah.

636 - وعن أبي هريرة رضي الله عنه قال : بال أعرابي في المسجد فقام الناس إليه ليقعوا فيه . فقال النبي صلى الله عليه و سلم : [ دعوه وأريقوا على بوله سجلا من ماء أو ذنوبا من ماء فإنما بعثتم ميسرين ولم تبعثوا معسرين ] رواه البخاري
[ السجل ] بفتح السين المهملة وإسكان الجيم : وهي الدلو الممتلئة ماء وكذلك الذنوب
636. Abu Hurairah (May Allah be pleased with him) reported: A bedouin urinated in the mosque and some people rushed to beat him up. The Prophet (PBUH) said: "Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.''
Commentary: This Hadith brings into light the fact that leniency is also vitally needed in the sphere of education and discipline. This is particularly true in the case of ignorant and ill-bred people. This is so because if they are treated unkindly, they will become more indocile on account of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make desperate blunders. This Hadith is very beneficial with regard to the way of Da`wah, guidance and practical education. Another point this Hadith discloses is that the flow of water can wipe out dirt and impurity, and make the place free from its effect.

637 - وعن أنس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يسروا ولا تعسروا وبشروا ولا تنفروا ] متفق عليه
637. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them).''
[Al-Bukhari and Muslim].
Commentary: This Hadith informs us that preaching, sermons, religious discourses and moral advice all should concentrate on such things as may be helpful to people in being inclined towards gaining religious knowledge. Likewise this aspect should also be kept in view in the exposition and interpretation of religion. Moreover, the tone and mode of expression of religious leaders should not be repulsive and based on sectarian hatred, rather it should pull hearts to religion. In brief, preachers and `Ulama' must be regardful of the central point of the cause to which they are dedicated.

638 - وعن جرير بن عبد الله رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من يحرم الرفق يحرم الخير كله ] رواه مسلم
638. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who is deprived of forbearance and gentleness is, in fact, deprived of all good.''

639 - وعن أبي هريرة رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم أوصني . قال : [ لا تغضب ] فردد مرارا قال : [ لا تغضب ] رواه البخاري
639. Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) to give him advice, and he (PBUH) said, "Do not get angry.'' The man repeated that several times and he (PBUH) replied (every time), "Do not get angry.''
Commentary: This Hadith has already been quoted. Yet the compiler has repeated it on account of its relevance with this chapter. It is to be noticed that an advice should be made as circumstances demand. When Messenger of Allah (PBUH) perceived by his insight that the visitor was a person of sharp and fiery temper, he repeatedly advised him to resist anger.

640 - وعن أبي يعلى شداد بن أوس رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إن الله كتب الإحسان على كل شيء فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبحة وليحد أحدكم شفرته وليرح ذبيحته ] رواه مسلم
640. Abu Ya`la Shaddad bin `Aus (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain).''
Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal's slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari`ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Apparently this method seems to be easy and smooth, yet in this way the animal's blood doesn't flow out from its body completely. So the consumption of the meat of such a kill is injurious to human health. Due to this reason, Islam considers the discharge of blood as a prerequisite to Halal (lawful). Certainly, only the Islamic way of slaughtering an animal is more sound, scientific and wholesome.

641 - وعن عائشة رضي الله عنها قالت : ما خير رسول الله صلى الله عليه و سلم بين أمرين قط إلا أخذ أيسرهما ما لم يكن إثما فإن كان إثما كان أبعد الناس منه وما انتقم رسول الله صلى الله عليه و سلم لنفسه في شيء قط إلا أن تنتهك حرمة الله فينتقم لله تعالى . متفق عليه
641. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) was given a choice between two matters, he would (always) choose the easier as long as it was not sinful to do so; but if it was sinful he was most strict in avoiding it. He never took revenge upon anybody for his own sake; but when Allah's Legal Bindings were outraged, he would take revenge for Allah's sake.
[Al-Bukhari and Muslim].
Commentary: The two things between which Messenger of Allah (PBUH) would make his choice could be religious or worldly. For instance, if he were asked to award one of the two punishments to somebody, he would choose the milder one. And if he had the liberty of choice between two obligations, he would opt for the easier one. Between war and peace he would always go for peace, provided it involved the interest of Islam and Muslims. Moreover, in all matters he used to take the line of least resistance, in case it went without the disobedience of Allah. In this Hadith, a principle has been defined for Muslims in general as well that they are free to take to an easy way but this must not entail a loophole in respect of the Shari`ah. Secondly, the most excellent character of Messenger of Allah (PBUH) also comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is also displayed by the fact that he could never brook the transgression of Allah's limits, and the transgressor was sure to be punished by him. The Prophet's attitude also explains and delimits the sphere of morality that to let the violator of Divine law go scot-free must not be counted as a sign of good manners. Rather it reflects the lack of religious sensibility. Not to take exception to lapses in mundane affairs surely speaks of moral excellence, but we are not allowed to dispense with the evasion of religious rules.

642 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أخبركم بمن يحرم على النار أو بمن تحرم عليه النار ؟ تحرم على كل قريب هين لين سهل ] رواه الترمذي وقال حديث حسن
642. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Shall I not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to touch a man who is always accessible, having polite and tender nature.''
Commentary: The Hadith throws light on a kind bearing which is rooted in Faith and saves man from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him attentive and receptive, so that he may take interest and put faith in what we tell him.
 رياض الصالحين    

75 - باب العفو والإعراض عن الجاهلين
Chapter 75
Forgiveness of the Ignorant

قال الله تعالى ( الأعراف 199 ) : { خذ العفو وأمر بالعرف وأعرض عن الجاهلين }
وقال تعالى ( الحجر 85 ) : { فاصفح الصفح الجميل }
وقال تعالى ( النور 22 ) : { وليعفوا وليصفحوا ألا تحبون أن يغفر الله لكم ؟ }
وقال تعالى ( آل عمران 134 ) : { والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور } والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:
"Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).'' (7:199)
"So overlook (O Muhammad (PBUH)), their faults with gracious forgiveness.'' (15:85)
"Let them pardon and forgive. Do you not love that Allah should forgive you?'' (24:22)
"And who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)'' (3:134)
"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43)

643 - وعن عائشة رضي الله عنها أنها قالت للنبي صلى الله عليه و سلم : هل أتى عليك يوم كان أشد من يوم أحد ؟ قال : [ لقد لقيت من قومك وكان أشد ما لقيته منهم يوم العقبة إذ عرضت نفسي على ابن عبد ياليل بن عبد كلال فلم يجبني إلى ما أردت فانطلقت وأنا مهموم على وجهي فلم أستفق إلا وأنا بقرن الثعالب فرفعت رأسي وإذا أنا بسحابة قد أظلتني فنظرت فإذا فيها جبريل عليه السلام فناداني فقال : إن الله تعالى قد سمع قول قومك لك وما ردوا عليك وقد بعث إليك ملك الجبال لتأمره بما شئت فيهم . فناداني ملك الجبال فسلم علي ثم قال : يا محمد إن الله قد سمع قول قومك لك وأنا ملك الجبال وقد بعثني ربي إليك لتأمرني بأمرك فما شئت إن شئت أطبقت عليهم الأخشبين . فقال النبي صلى الله عليه و سلم : بل أرجو أن يخرج الله من أصلابهم من يعبد الله وحده لا يشرك به شيئا ] متفق عليه
[ الأخشبان ] : الجبلان المحيطان بمكة . و [ الأخشب ] هو : الجبل الغليظ
643. `Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?'' He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.''' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).''
[Al-Bukhari and Muslim].
Commentary: In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud' took place. It was in this battle that the Prophet's face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta'if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.
This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.

644 - وعنها رضي الله عنها قالت : ما ضرب رسول الله صلى الله عليه و سلم شيئا قط بيده ولا امرأة ولا خادما إلا أن يجاهد في سبيل الله وما نيل منه شيء قط فينتقم من صاحبه إلا أن ينتهك شيء من محارم الله تعالى فينتقم لله تعالى . رواه مسلم
644. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) never hit anything with his hand neither a servant nor a woman but of course, he did fight in the Cause of Allah. He never took revenge upon anyone for the wrong done to him, but of course, he exacted retribution for the sake of Allah in case the Injunctions of Allah about unlawful acts were violated.
Commentary: For explanatory comments, the reader may refer to Hadith No. 641.

645 - وعن أنس رضي الله عنه قال : كنت أمشي مع رسول الله صلى الله عليه و سلم وعليه برد نجراني غليظ الحاشية فأدركه أعرابي فجبذه بردائه جبذة شديدة فنظرت إلى صفحة عاتق النبي صلى الله عليه و سلم وقد أثرت بها حاشية الرداء من شدة جبذته . ثم قال : يا محمد مر لي من مال الله الذي عندك . فالتفت إليه فضحك ثم أمر له بعطاء . متفق عليه
. Anas (May Allah be pleased with him) reported: I was walking with Messenger of Allah (PBUH) who was wearing a Najrani cloak with a very thick border when a bedouin happened to meet him. He took hold of the side of his cloak and drew it violently. I noticed that the violence of jerk had bruised the neck of Messenger of Allah (PBUH). The bedouin said: "O Muhammad! Give me out of Allah's wealth that you possess.'' Messenger of Allah (PBUH) turned to him and smiled and directed that he should be given something.
[Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the Prophet's sublime morality, patience and self-control. He smiled away the discourtesy of the bedouin and bade the offering of a gift to him.

646 - وعن ابن مسعود رضي الله عنه قال : كأني أنظر إلى رسول الله صلى الله عليه و سلم يحكي نبيا من الأنبياء صلوات الله وسلامه عليهم ضربه قومه فأدموه وهو يمسح الدم عن وجهه ويقول : [ اللهم اغفر لقومي فإنهم لا يعلمون ] متفق عليه
646. Ibn Mas`ud (May Allah be pleased with him) reported: I can see the Messenger of Allah (PBUH) look like one of the Prophets of Allah whose people beat and made him bleed while he was wiping the blood from his face and supplicating: "O Allah, forgive my people because they know not.''
[Al-Bukhari and Muslim].
Commentary: The `Ulama' say that by relating the painful incident of a Prophet, Messenger of Allah (PBUH) in fact implied his own experience at the hands of his people. Indeed, this expresses his extreme numbleness that he vaguely described his bitter self-experience without bringing into light the unthinking persecutors of his nation.

647 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ليس الشديد بالصرعة إنما الشديد الذي يملك نفسه عند الغضب ] متفق عليه
647. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The strong man is not the one who wrestles, but the strong man is in fact the one who controls himself in a fit of rage.''
[Al-Bukhari and Muslim].
Commentary: People are usually impressed by the physical power and strength of somebody. But the real strength of a man lies in the fact that he should be able to wrestle with his passions in a fit of anger and avoid committing an act for which he may subsequently regret. This is a common observation that wild anger leads to many a wrongdoing of which man repents later on or sheds tears over the ruin resulting from it.
 رياض الصالحين    [/size]

76 - باب احتمال الأذى
Chapter 76
Endurance of Afflictions

قال الله تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور }
وفي الباب الأحاديث السابقة في الباب قبله
Allah, the Exalted, says:
"(Those) who repress anger, and who pardon men; verily, Allah loves Al-Muhsinأn (the good-doers).'' (3:134)
"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43)

648 - وعن أبي هريرة رضي الله عنه أن رجلا قال : يا رسول الله إن لي قرابة أصلهم ويقطعوني وأحسن إليهم ويسيئون إلي وأحلم عنهم ويجهلون علي . فقال : [ لئن كنت كما قلت فكأنما تسفهم المل ولا يزال معك من الله تعالى ظهير عليهم ما دمت على ذلك ] رواه مسلم . وقد سبق شرحه في باب صلة الأرحام ( انظر الحديث رقم 318 )
648. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to maintain good relationship but they sever relations with me; whom I treat kindly but they treat me badly, with whom I am gentle but they are rough to me.'' He (PBUH) replied, "If you are as you have said, then it is as though you are feeding them hot ashes and you will not be without a supporter against them from Allah, as long as you do so.''
Commentary: Also owing to its obvious relevance with this chapter this Hadith has been mentioned here. The above-mentioned Verses and this Hadith impress on a believer that in order to win the pleasure of Allah, he should be forgiving and tolerant with regard to the sufferings he experiences at the hands of people. Both, good behaviour and the example of the Prophet (PBUH), call for such an attitude.
 رياض الصالحين  

253 - باب كرامات الأولياء وفضلهم
Chapter 253
Superiority of Auliya' and their Marvels

قال الله تعالى ( يونس 62 ، 64 ) : { ألا إن أولياء الله لا خوف عليهم ولا هم يحزنون الذين آمنوا وكانوا يتقون لهم البشرى في الحياة الدنيا وفي الآخرة لا تبديل لكلمات الله ذلك هو الفوز العظيم }
وقال تعالى ( مريم 25 ، 26 ) : { وهزي إليك بجذع النخلة تساقط عليك رطبا جنيا فكلي واشربي } الآية
وقال تعالى ( آل عمران 37 ) : { كلما دخل عليها زكريا المحراب وجد عندها رزقا قال : يا مريم أني لك هذا ؟ قالت هو من عند الله إن الله يرزق من يشاء بغير حساب }
وقال تعالى ( الكهف 16 ، 17 ) : { وإذ اعتزلتموهم وما يعبدون إلا الله فأووا إلى الكهف ينشر لكم ربكم من رحمته ويهيء لكم من أمركم مرفقا وترى الشمس إذا طلعت تزاور عن كهفهم ذات اليمين وإذا غربت تقرضهم ذات الشمال } الآية
Allah, the Exalted, says:
"No doubt! Verily, the Auliya' of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success.'' (10: 62-64)
"And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you. So eat and drink.'' (19: 25,26)
"Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: `O Maryam (Mary)! From where have you got this?' She said, `This is from Allah.' Verily, Allah provides sustenance to whom He wills, without limit.'' (3:37)
"(The young men said to one another): `And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave; your Rubb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left...'' (18:16,17)

1503 - وعن أبي محمد عبد الرحمن بن أبي بكر الصديق رضي الله عنه أن أصحاب الصفة كانوا أناسا فقراء وأن النبي صلى الله عليه و سلم قال مرة : [ من كان عنده طعام اثنين فليذهب بثالث ومن كان عنده طعام أربعة فليذهب بخامس بسادس ] أو كما قال وأن أبا بكر رضي الله عنه جاء بثلاثة وانطلق النبي صلى الله عليه و سلم بعشرة وأن أبا بكر تعشى عند النبي صلى الله عليه و سلم ثم لبث حتى صلى العشاء ثم رجع فجاء بعد ما مضى من الليل ما شاء الله قالت
له امرأته : ما حبسك عن أضيافك ؟ قال : أوما عشيتهم ؟ قالت : أبوا حتى تجيء وقد عرضوا عليهم . قال : فذهبت أنا فاختبأت فقال : يا غنثر فجدع وسب وقال : كلوا لا هنيئا والله لا أطعمه أبدا . قال : وأيم الله ما كنا نأخذ من لقمة إلا ربا من أسفلها أكثر منها حتى شبعوا وصارت أكثر مما كانت قبل ذلك فنظر إليها أبو بكر فقال لامرأته : يا أخت بني فراس ما هذا قالت : لا وقرة عيني لهي الآن أكثر منها قبل ذلك بثلاث مرات فأكل منها أبو بكر وقال : إنما كان ذلك من الشيطان ( يعني يمينه ) ثم أكل منها لقمة ثم حملها إلى النبي صلى الله عليه و سلم فأصبحت عنده وكان بيننا وبين قوم عهد فمضى الأجل فتفرقنا اثني عشر رجلا مع كل رجل منهم أناس الله أعلم كم مع كل رجل فأكلوا منها أجمعون
وفي رواية : فحلف أبو بكر لا يطعمه فحلفت المرأة لا تطعمه فحلف الضيف أو الأضياف أن لا يطعمه أو يطعموه حتى يطعمه فقال أبو بكر : هذه من الشيطان فدعا بالطعام فأكل وأكلوا فجعلوا لا يرفعون لقمة إلا ربت من أسفلها أكثر منها فقال : يا أخت بني فراس ما هذا ؟ فقالت : وقرة عيني إنها الآن لأكثر منها قبل أن نأكل فأكلوا وبعث بها إلى النبي صلى الله عليه و سلم فذكر أنه أكل منها
وفي رواية : أن أبا بكر قال لعبد الرحمن : دونك أضيافك فإني منطلق إلى النبي صلى الله عليه و سلم فافرغ من قراهم قبل أن أجيء فانطلق عبد الرحمن فأتاهم بما عنده فقال : اطعموا . فقالوا : أين رب منزلنا ؟ قال : اطعموا . قالوا : ما نحن بآكلين حتى يجيء رب منزلنا قال : اقبلوا عنا قراكم فإنه إن جاء ولم تطعموا لنلقين منه فأبوا فعرفت أنه يجد علي فلما جاء تنحيت عنه فقال : ما صنعتم ؟ فأخبروه فقال : يا عبد الرحمن فسكت ثم قال : يا عبد الرحمن فسكت فقال : يا غثر أقسمت عليك إن كنت تسمع صوتي لما جئت فخرجت فقلت : سل أضيافك فقالوا : صدق أتانا به فقال : إنما انتظرتموني والله لا أطعمه الليلة فقال الآخرون : والله لا نطعمه حتى تطعمه قال : ويلكم ما لكم لا تقبلون عنا قراكم ؟ هات طعامك فجاء به فوضع يده فقال : بسم الله الأولى من الشيطان فأكل وأكلوا . متفق عليه
قوله [ غنثر ] بغين معجمة مضمومة ثم ثاء مثلثة وهو : الغبي الجاهل
وقوله [ فجدع ] : أي شتمه الجدع : القطع
وقوله [ يجد علي ] هو بكسر الجيم : أي يغضب

1503. `Abdur-Rahman bin Abu Bakr (May Allah be pleased with them) reported: The Companions of As-Suffah were poor people. The Prophet (PBUH) said, "Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar).'' Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the `Isha' prayers. After a part of the night had passed, he returned to his house. His wife said to him: "What has detained you from your guests?'' He said: "Have you not served supper to them?'' She said: "They refused to take supper until you come.'' [Abdur-Rahman (Abu Bakr's son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: "Please eat. By Allah! I will never eat the meal.'' `Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: "O sister of Banu Firas! What is this?'' She said: "O pleasure of my eyes! The food has increased thrice in quantity.'' Then Abu Bakr (May Allah be pleased with him) started eating. He said: "My oath not to take the meal was because of Satan.'' He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal.
[Al-Bukhari and Muslim].
There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.
Commentary: We learn the following points from this Hadith:
1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.
2. A father can admonish his children for disciplinary purposes.
3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.
4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allah that all the members of the family, guests, the Prophet (PBUH) and twelve "Arif'' (leader) along with their companions took that food. (Gist of the text of Hadith from Fath Al-Bari, Kitab Al-Manaq.)

1504 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقد كان
فيما قبلكم من الأمم ناس محدثون فإن يكن في أمتي أحد فإنه عمر ] رواه البخاري . ورواه مسلم من رواية عائشة
وفي روايتها قال ابن وهب : [ محدثون ] : أي ملهمون
1504. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be `Umar.''
In Muslim, this Hadith is narrated by `Aishah (May Allah be pleased with her), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.
Commentary: "Mulhamun'' [persons endowed with inspiration]; in other words, things are put in their hearts by Allah, it was done in the case of the mother of Prophet Musa. It was put in her mind by Allah that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of `Umar (May Allah be pleased with him).

1505 - وعن جابر بن سمرة رضي الله عنه قال : شكا أهل الكوفة سعدا ( يعني ابن أبي وقاص ) رضي الله عنه إلى عمر بن الخطاب رضي الله عنه فعزله واستعمل عليهم عمارا فشكوا حتى ذكروا أنه لا يحسن يصلي فأرسل إليه فقال : يا أبا إسحاق إن هؤلاء يزعمون أنك لا تحسن تصلي فقال : أما أنا والله فإني كنت أصلي بهم صلاة رسول الله صلى الله عليه و سلم لا أخرم عنها : أصلي صلاة العشاء فأركد في الأوليين وأخف في الأخريين قال : ذلك الظن بك يا أبا إسحاق وأرسل معه رجلا أو رجالا إلى الكوفة يسأل عنه أهل الكوفة فلم يدع مسجدا إلا سأل عنه ويثنون معروفا حتى دخل مسجدا لبني عبس فقام رجل منهم يقال له أسامة بن قتادة يكنى أبا سعدة فقال : أما إذ نشدتنا فإن سعدا كان لا يسير بالسرية ولا يقسم السوية ولا يعدل في القضية . قال سعد : أما والله لأدعون بثلاث : اللهم إن كان عبدك هذا كاذبا قام رياء وسمعة فأطل عمره وأطل فقره وعرضه للفتن وكان بعد ذلك إذا سئل يقول : شيخ كبير مفتون أصابتني دعوة سعد . قال عبد الملك بن عمير الراوي عن جابر بن سمرة : فأنا رأيته بعد قد سقط حاجباه على عينيه من الكبر وإنه ليتعرض للجواري في الطرق فيغمزهن . متفق عليه
1505. Jabir bin Samurah (May Allah be pleased with them) said: The inhabitants of Kufah complained to `Umar (May Allah be pleased with him) against Sa`d bin Abu Waqqas (May Allah be pleased with him) and `Umar (May Allah be pleased with him) appointed `Ammar (May Allah be pleased with him) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Salat (the prayers) properly. `Umar (May Allah be pleased with him) sent for Sa`d and said to him: "O Abu Ishaq, the people claim that you do not offer the Salat properly.'' Sa`d replied: "By Allah! I observe Salat according to the Salat of the Messenger of Allah (PBUH), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak`ah in Maghrib and `Isha' prayers and shorten in the last ones.'' `Umar (May Allah be pleased with him) said: "This is what I thought of you, O Abu Ishaq!'' Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu `Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa`dah, stood up and said, "Sa`d bin Abu Waqqas did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly.'' On this Sa`d said: "I shall make three supplications in respect of him: O Allah! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials.'' (And so did it happen.) Thereafter, when the man was asked about his condition he would say, "I am an old man afflicted with trials and overtaken by the curses of Sa`d.''
`Abdul-Malik bin `Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them.
[Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following four points:
1. The distinction of Sa`d bin Abu Waqqas (May Allah be pleased with him) and the fact that his prayers were granted by Allah.
2. The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.
3. Government officials can be dismissed in the interest of public good, as `Umar (May Allah be pleased with him) dismissed Sa`d bin Abu Waqqas although the complaints made against him were false, but `Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.
4. This Hadith also proves the correctness of marvels. The acceptance of the prayer of Sa`d bin Abu Waqqas is an instance of it.

1506 - وعن عروة بن الزبير أن سعيد بن زيد بن عمرو بن نفيل رضي الله عنه خاصمته أروى بنت أوس إلى مروان بن الحكم وادعت أنه أخذ شيئا من أرضها فقال سعيد : أنا كنت آخذ من أرضها شيئا بعد الذي سمعت من رسول الله صلى الله عليه و سلم قال : ماذا سمعت من رسول الله صلى الله عليه و سلم ؟ قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من أخذ شبرا من الأرض ظلما طوقه إلى سبع أرضين ] فقال له مروان : لا أسألك بينة بعد هذا فقال سعيد : اللهم إن كانت كاذبة فأعم بصرها واقتلها في أرضها قال : فما ماتت حتى ذهب بصرها وبينما هي تمشي في أرضها إذ وقعت في حفرة فماتت . متفق عليه
وفي رواية لمسلم عن محمد بن زيد بن عبد الله بن عمر بمعناه وأنه رآها عمياء تلتمس الجدر تقول : أصابتني دعوة سعيد وأنها مرت على بئر في الدار التي خاصمته فيها فوقعت فيها فكانت قبرها
1506. `Urwah bin Az-Zubair (May Allah be pleased with him) reported: Arwa bint Aus brought a suit against Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa`id said: "How can I take a portion out of her land while I have heard a denunciation from the Messenger of Allah (PBUH).'' Marwan asked him: "What did you hear from the Messenger of Allah?'' He said, "I heard the Messenger of Allah (PBUH) saying, `He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Ressurection'.'' Marwan said to him: "I don't seek proof from you after this.'' Sa`id supplicated: "O Allah! If she is a liar, deprive her of her eye sight and cause her to die in her land.'' `Urwah said: "She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died.''
[Al-Bukhari and Muslim].
In another narration of Muslim, Muhammad bin Zaid bin `Abdullah bin `Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: "I am ruined by the curse of Sa`id.'' Later she fell in a well in the same disputed land and died.
Commentary: Sa`id bin Zaid was an eminent Companion of the Prophet (PBUH) and had the honour of being one from the group of Al-`Ashratul-Mubashsharuna bil-Jannah Marwan bin Al-Hakam (May Allah be pleased with him) was governor of Al-Madinah during the caliphate of Mu`awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu`awiyah bin Yazid, he remained caliph for some months.
This Hadith brings into prominence the following points:
1. The distinction of Sa`id bin Zaid and the marvel which came about with the acceptance of his prayer by Allah.
2. One should always save oneself from the curse of the pious people because the punishment can occur in this very life.

1507 - وعن جابر بن عبد الله رضي الله عنهما قال : لما حضرت أحد دعاني أبي من الليل فقال : ما أراني إلا مقتولا في أول من يقتل من أصحاب النبي صلى الله عليه و سلم وإني لا أترك بعدي أعز علي منك غير نفس رسول الله صلى الله عليه و سلم وإن علي دينا فاقض واستوص بأخواتك خيرا فأصبحنا فكان أول قتيل ودفنت معه آخر في قبره ثم لم تطب نفسي أن أتركه مع آخر فاستخرجته بعد ستة أشهر فإذا هو كيوم وضعته غير أذنه فجعلته في قبر على حدة . رواه البخاري
1507. Jabir bin `Abdullah (May Allah be pleased with them) said: My father called me on the evening before (the battle of) Uhud and said: "I perceive that I shall be among the first from among the Companions of the Prophet (PBUH) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well.'' Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave.
Commentary: This Hadith highlights the following five points:
1. The Companions' love for the Prophet (PBUH) exceeded everything else, even one's own life and children.
2. The Companions' ardent desire for martyrdom.
3. The sixth sense of Jabir's father that he would be honoured with martyrdom.
4. The miracle that his dead body remained intact and did not decompose even after the period of six months.
5. The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.

1508 - وعن أنس رضي الله عنه أن رجلين من أصحاب النبي صلى الله عليه و سلم خرجا من عند النبي صلى الله عليه و سلم في ليلة مظلمة ومعهما مثل المصباحين بين أيديهما فلما افترقا صار مع كل واحد منهما واحد حتى أتى أهله . رواه البخاري من طرق . وفي بعضها أن الرجلين أسيد بن حضير وعباد بن بشر رضي الله عنهما
1508. Anas (May Allah be pleased with him) reported: Two Companions of the Prophet (PBUH) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home.
Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and `Abbad bin Bishr (May Allah be pleased with them).
Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (PBUH).

1509 - وعن أبي هريرة رضي الله عنه قال : بعث رسول الله صلى الله عليه و سلم عشرة رهط عينا سرية وأمر عليهم عاصم بن ثابت الأنصاري رضي الله عنه فانطلقوا حتى إذا كانوا بالهدأة بين عسفان ومكة ذكروا لحي من هذيل يقال لهم بنو لحيان فنفروا لهم بقريب من مائة رجل رام فاقتصوا آثارهم فلما أحس بهم عاصم وأصحابه لجأوا إلى موضع فأحاط بهم القوم فقالوا : انزلوا فأعطوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدا . فقال عاصم بن ثابت : أيها القوم أما أنا فلا أنزل على ذمة كافر اللهم أخبر عنا نبيك صلى الله عليه و سلم . فرموهم بالنبل فقتلوا عاصما ونزل إليهم ثلاثة نفر على العهد والميثاق منهم خبيب وزيد بن الدثنة ورجل آخر فلما استمكنوا منهم أطلقوا أوتار قسيهم فربطوهم بها قال الرجل الثالث : هذا أول الغدر والله لا أصحبكم إن لي بهؤلاء أسوة ( يريد القتلى ) فجروه وعالجوه فأبى أن يصحبهم فقتلوه وانطلقوا بخبيب وزيد بن الدثنة حتى باعوهما بمكة بعد وقعة بدر فابتاع بنو الحارث بن عامر بن نوفل ابن عبد مناف خبيبا وكان خبيب هو قتل الحارث يوم بدر فلبث خبيب عندهم أسيرا حتى أجمعوا على قتله فاستعار من بعض بنات الحارث موسى يستحد بها فأعارته فدرج بني لها وهي غافلة حتى أتاه فوجدته مجلسه على فخذه والموسى بيده ففزعت فزعة عرفها خبيب فقال : أتخشين أن أقتله ؟ ما كنت لأفعل ذلك . قالت : والله ما رأيت أسيرا خيرا من خبيب فوالله لقد وجدته يوما يأكل قطفا من عنب في يده وإنه لموثق بالحديد وما بمكة من ثمرة وكانت تقول : إنه لرزق رزقه الله خبيبا فلما خرجوا به من الحرم ليقتلوه في الحل قال لهم خبيب : دعوني أصلي ركعتين فتركوه فركع ركعتين فقال : والله لولا أن تحسبوا أن ما بي جزع لزدت اللهم أحصهم عددا واقتلهم بددا ولا تبق منهم أحدا وقال :
فلست أبالي حين أقتل مسلما ... على أي جنب كان لله مصرعي
وذلك في ذات الإله وإن يشأ ... يبارك على أوصال شلو ممزع
وكان خبيب هو سن لكل مسلم قتل صبرا الصلاة وأخبر ( يعني النبي صلى الله عليه و سلم ) أصحابه يوم أصيبوا خبرهم وبعث ناس من قريش إلى عاصم بن ثابت حين حدثوا أنه قتل أن يؤتوا بشيء منه يعرف وكان قتل رجلا من عظمائهم فبعث الله لعاصم مثل الظلة من الدبر فحمته من رسلهم فلم يقدروا أن يقطعوا منه شيئا . رواه البخاري
قوله [ الهدأة ] : موضع
و [ الظلة ] : السحاب
و [ الدبر ] : النحل
وقوله [ اقتلهم بددا ] بكسر الباء وفتحها فمن كسر قال : هو جمع بدة بكسر الباء وهي : النصيب ومعناه : اقتلهم حصصا منقسمة لكل واحد منهم نصيب ومن فتح قال معناه : متفرقين في القتل واحدا بعد واحد من التبديد
وفي الباب أحاديث كثيرة صحيحة سبقت في مواضعها من هذا الكتاب . منها حديث الغلام ( انظر الحديث رقم 30 ) الذي كان يأتي الراهب والساحر . ومنها حديث جريج ( انظر الحديث رقم 259 ) وحديث أصحاب الغار الذين أطبقت عليهم الصخرة ( انظر الحديث رقم 12 ) وحديث الرجل الذي سمع صوتا في السحاب يقول : اسق حديقة فلان ( انظر الحديث رقم 560 ) وغير ذلك . والدلائل في الباب كثيرة مشهورة وبالله التوفيق

1509. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an espionage mission of ten men under the leadership of `Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had'ah, a place between `Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When `A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: "Come down and surrender, and we promise and guarantee you that we will not kill anyone of you.'' `Asim bin Thabit (May Allah be pleased with him) said: "By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (PBUH).'' Then the infidels shot arrows at them till they killed `Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: "This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs).'' So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.
Khubaib was bought by the sons of Al-Harith bin `Amir bin Naufal bin `Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.
When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al-Harith's daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: "Are you afraid that I will kill him? No, I will never do that.'' She later remarked (after Al-Khubaib got martyred): "By Allah! I never saw a prisoner better than Khubaib.'' She added: "By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib.''
When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak`ah of voluntary prayer. They allowed him and he offered two Rak`ah prayer. Then he said: "Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them.'' He then recited these poetic verses:
`I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah's sake. If Allah so desires, He will bless, the amputated limbs of the torn body.'
Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak`ah of voluntary prayer. On that day the Messenger of Allah (PBUH) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that `Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) `Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of `Asim and to shield him from their messengers, and thus they could not cut off anything from his body.
Commentary: "Raht'' means a group or party. Some people say it consisted of six persons - `Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin `Adi, Zaid bin Ad-Dathina, `Abdullah bin Tariq and Khalid bin Bukair (May Allah be pleased with him) Some say that it comprised ten persons. Allah knows better.
The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allah through Wahy to the Prophet (PBUH) on the very day when he was martyred and he (PBUH) informed his Companions about it.
Second, Allah provided Khubaib with grapes when they were out of season during his imprisonment.
Third, Allah sent wasps for the safety of `Asim's corpse.
Fourth, his enemies met with the evil end which he had imprecated for them.
This Hadith brings forth the following six points:
1. If one's enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy's attitude.
2. The matchless perseverance and steadfastness of the Companions of the Prophet (PBUH) and their patience on the tyrannies perpetrated on them by their enemies.
3. Even in the worst of circumstances, the Companion of the Prophet (PBUH) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy's child in any way.
4. If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak`ah of voluntary Salat because this act of Khubaib (May Allah be pleased with him) was upheld by the Prophet (PBUH).
5. It is lawful to imprecate for oppressors and disbelievers.
There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:
1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).
2. The story of Juraij (which occurs in the Chapter on Sincerity).
3. The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).
4. The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).
Many other incidents also come in this category which are supported by evidence and are well-known. Allah is Capable of doing everything.

1510 - وعن ابن عمر رضي الله عنهما قال ما سمعت عمر رضي الله عنه يقول لشيء قط إني لأظنه كذا إلا كان كما يظن . رواه البخاري
1510. Ibn `Umar (May Allah be pleased with them) reported: I never heard `Umar (May Allah be pleased with him) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it.''
Commentary: This Hadith tells us about the distinction of `Umar (May Allah be pleased with him) and confirms the marvels which Allah manifested through him. Almighty Allah had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (PBUH) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be `Umar (May Allah be pleased with him).
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تابع 3 --- 4- الصفة الرابعة : إكرام المسلمين ومحبتهم 4. صفات الرابعة: تكريم المسلمين وحبهم 4. The fourth Qualities: Honoring Muslims and their love
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