تابع ---1- الصفة الأولى :اليقين بالله والتوكل على الله بالكلمة الطيبة لا إله إلا الله محمد رسول الله 1 اليقين بالله وال توكل على الله والكلمة الطيبة لا إله إلا الله وأن محمدا رسول الله 1. First Qualities Certainty in God and trust in God the good wor

تابع ---

1- الصفة الأولى :اليقين بالله والتوكل على الله بالكلمة الطيبة لا إله إلا الله محمد رسول الله

1. صفات الأولى
اليقين بالله والتوكل على الله والكلمة الطيبة لا إله إلا الله وأن محمدا رسول الله
1. First Qualities
Certainty in God and trust in God the good word is no God but God and Mohammed is the messenger of Allah



7 - باب اليقين والتوكل
Chapter 7
Firm Belief and Perfect Reliance on Allah


تابع ----


80 - السابع عن أبي عمارة البراء بن عازب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يا فلان إذا أويت إلى فراشك فقل : اللهم أسلمت نفسي إليك ووجهت وجهي إليك وفوضت أمري إليك وألجأت ظهري إليك رغبة ورهبة إليك لا ملجأ ولا منجى منك إلا إليك آمنت بكتابك الذي أنزلت وبنبيك الذي أرسلت . فإنك إن مت من ليلتك مت على الفطرة وإن أصبحت أصبت خيرا ] متفق عليه
وفي رواية في الصحيحين عن البراء قال قال لي رسول الله صلى الله عليه و سلم : [ إذا آتيت مضجعك فتوضأ وضوءك للصلاة ثم اضطجع على شقك الأيمن وقل ] وذكر نحوه . ثم قال [ واجعلهن آخر ما تقول ].
80. Al-Bara' bin `Azib (May Allah be pleased with them) said: Messenger of Allah (PBUH) asked me to recite whenever I go to bed: "Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wal-ja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja wa la manja minka illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta (O Allah! I have submitted myself to You, I have turned my face to You, entrusted my affairs to You; and committed my back to You out of desire for You and fear of You; expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet You have sent.'' Messenger of Allah (PBUH) said that if anyone recited these words and died that night, he would die in the true religion. In case he remains alive till morning, he will obtain good.
[Al-Bukhari and Muslim].

In another narration: He reported Messenger of Allah (PBUH) as saying: "If you go to bed, perform the Salat Wudu', lie down on your right side and say [the above Du`a (supplication)] and let these words be your last".

Commentary: It is better to make Wudu' before going to sleep. Similarly, it is also meritorious to recite the invocation mentioned in the Hadith before one goes to bed, because it is a prayer for the renewal of Islam and Faith and request for grant of peace and security.

81 - الثامن عن أبي بكر الصديق عبد الله بن عثمان بن عامر بن عمرو بن كعب بن سعد بن
تيم بن مرة بن كعب بن لؤي بن غالب القرشي التيمي رضي الله عنه وهو وأبوه وأمه صحابة رضي الله عنهم قال نظرت إلى أقدام المشركين ونحن في الغار وهم على رؤوسنا فقلت : يا رسول الله لو أن أحدهم نظر تحت قدميه لأبصرنا . فقال : [ ما ظنك يا أبا بكر باثنين الله ثالثهما ] متفق عليه
81. Abu Bakr As-Siddiq (May Allah bepleased with him) said: When Messenger of Allah (PBUH) and I were in the cave of Thaur and I saw the feet of the polytheists who were above us at the mouth of the cave (on the eve of the Emigration), I submitted: "O Messenger of Allah! If one of them were to look down below his feet, he would see us". He (PBUH) said, "O Abu Bakr! What do you think of two whose third is Allah".
[Al-Bukhari and Muslim].

Commentary: This incident occurred when the Prophet (PBUH) was emigrating from Makkah to Al-Madinah with Abu Bakr As-Siddiq (May Allah be pleased with him) The disbelievers had announced a huge reward for their arrest for which people were searching them wildly. In the course of their search, some of them reached the mouth of the cave of Thaur where the Prophet (PBUH) and Abu Bakr (May Allah be pleased with him) were staying for refuge and rest. This Hadith describes the valour, fearlessness and unlimited confidence and trust of the Prophet (PBUH) in Allah; it also indicates how Allah helps His favourites. See Verse (40:51) of the Qur'an in this regard.

82 - التاسع عن أم المؤمنين أم سلمة واسمها هند بنت أبي أمية حذيفة المخزومية رضي الله عنها أن النبي صلى الله عليه و سلم كان إذا خرج من بيته قال : بسم الله توكلت على الله اللهم إني أعوذ بك أن أضل أو أضل أو أزل أو أزل أو أظلم أو أظلم أو أجهل أو يجهل علي ] حديث صحيح رواه أبو داود والترمذي وغيرهما بأسانيد صحيحة . قال الترمذي حديث حسن صحيح . وهذا لفظ أبي داود
82. Umm Salamah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) stepped out of his house, he would say, "Bismillah, tawakkaltu `alallah. Allahumma inni a`udhu bika an adilla aw udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala `alayya". "[I go forth. (I begin with the Name of Allah, I trust in Allah; O Allah! I seek refuge in You from leaving or being led astray, or against slipping or being caused to slip; or doing injustice or being done injustice; or doing wrong or having wrong done to me)]".
[Abu Dawud and At-Tirmidhi reported it. According to At-Tirmidhi, this Hadith is classified as Hasan Sahih. Its wording is from Abu Dawud].

83 - العاشر عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قال ( يعني إذا خرج من بيته ) : بسم الله توكلت على الله ولا حول ولا قوة إلا بالله . يقال له : هديت وكفيت ووقيت وتنحى عنه الشيطان ] رواه أبو داود والترمذي والنسائي وغيرهم وقال الترمذي حديث حسن . زاد أبو داود : فيقول ( يعني الشيطان ) لشيطان آخر : كيف لك برجل قد هدي وكفي ووقي ؟ ].
Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever says (upon leaving his house): `Bismillah, tawakkaltu `alallah, wa la hawla wa la quwwata illa billah [I begin with the Name of Allah; I trust in Allah; there is no altering of conditions but by the Power of Allah],' it will be said to him: 'You are guided, defended and protected.' The devil will go far away from him".
[Abu Dawud, At-Tirmidhi and An-Nasa'i].

Abu Dawud reported it with this addition: "One devil will say to another: 'How can you deal with a man who has been guided, defended and protected?".

Commentary: The prayer quoted in this Hadith shows the importance of confidence and trust in Allah and request for security against the mischief of Satan. 83

84 - وعن أنس رضي الله عنه قال : [ كان أخوان على عهد النبي صلى الله عليه و سلم وكان أحدهما يأتي النبي صلى الله عليه و سلم والآخر يحترف فشكا المحترف أخاه للنبي صلى الله عليه و سلم فقال : [ لعلك ترزق به ] رواه الترمذي بإسناد صحيح على شرط مسلم
[ يحترف ] : يكتسب ويتسبب.
Anas (May Allah be pleased with him) reported: There were two brothers in the days of the Prophet (PBUH). One of them used to attend the Prophet's circle (to acquire knowledge) and the other used to earn their living). Once the latter complained to the Prophet (PBUH) against the former (for not earning his living). He (PBUH) replied, "Perhaps you are being provided because of him".
[At-Tirmidhi].

Commentary: This Hadith evidently shows that it is permissible and desirable to devote oneself or make someone else to devote himself for religious knowledge. Such students of religious knowledge should not be considered a burden. Similarly, one should also not ignore those students and scholars who are devoted to such knowledge because Allah makes their help a means of increasing the donor's sources of subsistence.
 رياض الصالحين    
2- الصفة الثانية : الصلاة ذات الخشوع والخضوع




1- كتاب الأدب
Book One: The Book of Good Manners

84 - باب الحياء وفضله والحث على التخلق به
Chapter 84
Exaltation of Modesty

681 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم مر على رجل من الأنصار وهو يعظ أخاه في الحياء . فقال رسول الله صلى الله عليه و سلم : [ دعه فإن الحياء من الإيمان ] متفق عليه
681. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by a man of the Ansar who was admonishing his brother regarding shyness. Messenger of Allah (PBUH) said, "Leave him alone, for modesty is a part of Iman.)
[Al-Bukhari and Muslim].
Commentary: The Ansari, who was being lectured by his brother, was indeed an embodiment of modesty and unpretentiousness. Such a man is never sharp in worldly affairs because modesty restrains him from following wrong ways. For this reason, modesty has been called a part of the faith. This is an inborn quality, that is, some people are unassertive by birth. Yet, if they are gradually guided and directed towards virtues, their unassumingness further increases. And in Islam it is counted a virtue.

682 - وعن عمران بن حصين رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ الحياء لا يأتي إلا بخير ] متفق عليه
وفي رواية لمسلم : [ الحياء خير كله ] أو قال : [ الحياء كله خير ]
682. `Imran bin Husain (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Shyness does not bring anything except good.)
[Al-Bukhari and Muslim].
In a narration of Muslim: Messenger of Allah (PBUH) said, "All of shyness is good.)
Commentary: This Hadith enlightens us on the excellence of modesty, which serves the good purpose of preventing man from the disobedience of Allah and from immoral and evil pursuits. Evidently, it has a salutary impact on society. Besides, it keeps man free from sins, and, consequently, he will stand blameless with Allah. From this standpoint, modesty is certainly a thorough good.

683 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ الإيمان بضع وسبعون أو بضع وستون شعبة . فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق . والحياء شعبة من الإيمان ] متفق عليه
[ البضع ] بكسر الباء ويجوز فتحها وهو : من الثلاثة إلى العشرة
و [ الشعبة ] : القطعة والخصلة
و [ الإماطة ] : الإزالة
و [ الأذى ] : ما يؤذي كحجر وشوك وطين ورماد وقذر ونحو ذلك
683. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Iman has sixty odd or seventy odd branches. The uppermost of all these is the Testimony of Faith: `La ilaha illallah' (there is no true god except Allah) while the least of them is the removal of harmful object from the road. And shyness is a branch of Iman.)
[Al-Bukhari and Muslim].
Commentary: This Hadith has already occurred in a previous chapter, see commentary on Hadith No. 125. Here it has been repeated with reference to the degrees of Faith. Modesty, too, is a part of Faith, rather one of its most important ingredients, because it plays an effective role in the training and sublimation of human psyche.

684 - وعن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أشد حياء من العذراء في خدرها فإذا رأى شيئا يكرهه عرفناه في وجهه . متفق عليه
قال العلماء : حقيقة الحياء : خلق يبعث على ترك القبيح ويمنع من التقصير في حق ذي الحق
وروينا عن أبي القاسم الجنيد رحمه الله قال : الحياء رؤية الآلاء : أي النعم ورؤية التقصير فيتولد بينهما حالة تسمى حياء والله أعلم
684. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was even shier than a virgin behind her veil. When he saw something which he disliked, we could perceive it on his face.
[Al-Bukhari and Muslim].
Commentary: Though this Hadith particularly refers to the character of Messenger of Allah (PBUH), it also reveals the fact that modesty is a peculiar quality of woman. An unmarried woman, above all else, is considered to be the embodiment of bashfulness. Islamic countries have witnessed many curses of western civilization and the worst is the one which has robbed away the modesty of woman because it is the last protective shield of Islamic civilization which the enemy is consistently sweeping off. May Allah grant Muslims the insight to avert this wickedness!

85 - باب حفظ السر
Chapter 85
Secrecy of Private Matters (Guarding Secrets)

قال الله تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسؤولا }
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant, will be questioned about.) (17:34)

685 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أشر الناس عند الله منزلة يوم القيامة الرجل يفضي إلى المرأة وتفضي إليه ثم ينشر سرها ] رواه مسلم
685. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The most evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.)
[Muslim].
Commentary: Islam treats conjugal union as a sacred and secret act, both in social and moral terms. Indeed, the sanctity of conjugal rights contributes to the consolidation of moral norms and social cohesion. Yet, what passes between wife and husband on the consummation night is usually taken in a light vein in our societies. In the morning, both of them relate their sexual experience to their friends respectively. This is moral indecency which is incompatible with human dignity and civilized behaviour. This Hadith reckons it as a grave sin which must be eschewed. The bed-experience must be kept private by the married couple to the exclusion of a third person.

686 - وعن عبد الله بن عمر رضي الله عنهما أن عمر رضي الله عنه حين تأيمت بنته حفصة قال : لقيت عثمان بن عفان فعرضت عليه حفصة فقلت : إن شئت أنكحتك حفصة بنت عمر . قال : سأنظر في أمري . فلبثت ليالي ثم لقيني فقال : قد بدا لي أن لا أتزوج يومي هذا . فلقيت أبا بكر الصديق رضي الله عنه فقلت : إن شئت أنكحتك حفصة بنت عمر . فصمت أبو بكر رضي الله عنه فلم يرجع إلي شيئا فكنت عليه أوجد مني على عثمان فلبثت ليالي ثم خطبها النبي صلى الله عليه و سلم فأنكحتها إياه . فلقيني أبو بكر فقال : لعلك وجدت علي حين عرضت علي حفصة فلم أرجع إليك شيئا ؟ فقلت : نعم . قال : فإنه لم يمنعني أن أرجع إليك فيما عرضت علي إلا أني كنت علمت أن النبي صلى الله عليه و سلم ذكرها فلم أكن لأفشي سر رسول الله صلى الله عليه و سلم ولو تركها النبي صلى الله عليه و سلم لقبلتها ] رواه البخاري
قوله : [ تأيمت ] : أي صارت بلا زوج . وكان زوجها توفي رضي الله عنها
[ وجدت ] : غضبت
686. `Abdullah bin `Umar (May Allah be pleased with them) reported: My father `Umar (May Allah be pleased with him) said: When (his daughter) Hafsah (May Allah be pleased with her) became a widow, I met `Uthman bin `Affan (May Allah be pleased with him) and offered Hafsah for marriage to him. `Uthman said: "I shall think over the matter.) I waited for a few days and then `Uthman met me and said: "It occurred to me that I should not marry at present.) Then I met Abu Bakr (May Allah be pleased with him) and said to him: "If you are willing, I shall marry my daughter Hafsah to you.) Abu Bakr (May Allah be pleased with him) remained silent and did not utter any word to me in reply. I grew more angry with him than with `Uthman. I had waited for only a few days when Messenger of Allah (PBUH) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May Allah be pleased with him) who said, "Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply.) I said, "Yes, that is so.) He said, "Nothing stopped me to respond to your offer except that I knew that Messenger of Allah (PBUH) had mentioned her and I could not disclose the secret of Messenger of Allah (PBUH). Had Messenger of Allah (PBUH) left her, I would have accepted her.)
[Al-Bukhari and Muslim].
Commentary: To keep a secret and not to disclose it to people is the theme of this chapter as reflected in this Hadith. The Hadith has also other points which invite our attention. Firstly, a man can offer his daughter's hand to a righteous person. Secondly, it is undesirable for parents to send a message to another party for the wedlock of their daughter when talks with someone else are already continuing in this regard. Thirdly, if Messenger of Allah (PBUH) wanted to marry a woman but could not realize his intention for a reason or another, it was permissible for a Muslim to marry her because, juristically speaking, such a woman could not be counted as the Prophet's wife.

687 - وعن عائشة رضي الله عنها قالت : كن أزواج النبي صلى الله عليه و سلم عنده فأقبلت فاطمة رضي الله عنها تمشي ما تخطئ مشيتها من مشية رسول الله صلى الله عليه و سلم شيئا فلما رآها رحب بها وقال : [ مرحبا بابنتي ] ثم أجلسها عن يمينه أو عن شماله ثم سارها فبكت بكاء شديدا فلما رأى جزعها سارها الثانية فضحكت . فقلت لها : خصك رسول الله صلى الله عليه و سلم من بين نسائه بالسرار ثم أنت تبكين ؟ فلما قام رسول الله صلى الله عليه و سلم سألتها : ما قال لك رسول الله صلى الله عليه و سلم ؟ قالت : ما كنت لأفشي على رسول الله صلى الله عليه و سلم سره . فلما توفي رسول الله صلى الله عليه و سلم قلت : عزمت عليك بما لي عليك من الحق لما حدثتني ما قال لك رسول الله صلى الله عليه و سلم ؟ فقالت : أما الآن فنعم : أما حين سارني في المرة الأولى فأخبرني أن جبريل كان يعارضه القرآن في كل سنة مرة أو مرتين وأنه عارضه الآن مرتين [ وإني لا أرى الأجل إلا قد اقترب فاتقي الله واصبري فإنه نعم السلف أنا لك ] فبكيت بكائي الذي رأيت فلما رأى جزعي سارني الثانية فقال : [ يا فاطمة أما ترضين أن تكوني سيدة نساء المؤمنين أو سيدة نساء هذه الأمة ؟ ] فضحكت ضحكي الذي رأيت . متفق عليه . وهذا لفظ مسلم
687. `Aishah (May Allah be pleased with her) reported: On one occasion all the wives of the Prophet (PBUH) were with him when his daughter, Fatimah (May Allah be pleased with her) who walked after the style of his father, came there. He (PBUH) welcomed her saying, "Welcome, O my daughter), and made her sit on his right side, or on his left side and then whispered something to her at which she wept bitterly. When he perceived her grief, he talked secretly to her again and she smiled (with happiness). I said to her: "Messenger of Allah (PBUH chose you from amongst all his wives to speak secretly to you and yet you cried.) When he left, I asked her, "What did Messenger of Allah (PBUH) say to you?) She said, "I will not divulge the secret of Messenger of Allah (PBUH).) When Messenger of Allah (PBUH) passed away, I said to her: "I adjure you by the right I have in respect of you to tell me what Messenger of Allah (PBUH) had told you.) She said: "Now (when Messenger of Allah (PBUH) has died), I will tell you. When he whispered to me the first time, he told me, `Jibril (Gabriel) used to listen to my recitation of the Qur'an and then recite it back to me once or twice a year, and this time he has done it twice; and so I perceive that my death is approaching. Then be mindful of your duty to Allah and be patient and steadfast, for I shall be an excellent predecessor for you.' On this I wept as you saw. When he perceived my distress he talked to me secretly the second time and said, `O Fatimah, are you not pleased that you will be the chief among the believing women or of this Ummah?' This made me smile as you saw.)
[Al-Bukhari and Muslim].
Commentary: This Hadith, too, has an implication for keeping a secret and concealing it from people. Moreover, we learn that one can spontaneously weep over hearing a sorrowful occurrence and also that we should be patient in distress. The Hadith also teaches us not to feel proud upon receiving a blessing. Above all, the excellence of Fatimah (May Allah be pleased with her) and the advisability of reading the Qur'an are brought into our focus.

688 - وعن ثابت عن أنس رضي الله عنه قال : أتى علي رسول الله صلى الله عليه و سلم وأنا ألعب مع الغلمان فسلم علينا فبعثني في حاجة فأبطأت على أمي . فلما جئت قالت : ما حبسك ؟ قلت : بعثني رسول الله صلى الله عليه و سلم لحاجة . قالت : ما حاجته ؟ قلت : إنها سر . قالت : لا تخبرن بسر رسول الله صلى الله عليه و سلم أحدا . قال أنس : والله لو حدثت به أحدا لحدثتك به يا ثابت . رواه مسلم وروى البخاري بعضه مختصرا
688. Thabit (May Allah be pleased with him) reported: Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) came to me while I was playing with the boys. He greeted us and sent me on an errand. This delayed my return to my mother. When I came to her, she asked, "What detained you?) I said; "Messenger of Allah (PBUH) sent me on an errand.) She asked, "What was it?) I said, "It is a secret.) My mother said; "Do not disclose to anyone the secret of Messenger of Allah (PBUH).) Anas (May Allah be pleased with him) said to Thabit (May Allah be pleased with him): By Allah, were I to tell it to anyone I would have told you.
[Muslim].
Commentary: Here, too, an emphasis has been laid on keeping a secret. When Anas (May Allah be pleased with him) told his mother about the cause of secrecy, she refrained from insisting that the secret should be disclosed to her. Rather, she lent support to her son's standpoint and advised him to conceal the secret. To be sure, it is part of moral teaching that we should keep the secrets of friends in our hearts. Unless we receive a go-ahead from a friend, we must not make his secret public.

86 - باب الوفاء بالعهد وإنجاز الوعد
Chapter 86
Fulfillment of Promises
.

قال الله تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسئولا }
وقال تعالى ( النحل 91 ) : { وأوفوا بعهد الله إذا عاهدتم }
وقال تعالى ( المائدة 1 ) : { يا أيها الذين آمنوا أوفوا بالعقود }
وقال تعالى ( الصف 2 ، 3 ) : { يا أيها الذين آمنوا لم تقولون ما لا تفعلون ؟ كبر مقتا عند الله أن تقولوا ما لا تفعلون }

Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)
"And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have covenanted.) (16:91)
"O you who believe! Fulfill (your) obligations.) (5:1)
"O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.) (61:2,3)

689 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ آية المنافق ثلاث : إذا حدث كذب وإذا وعد أخلف وإذا اؤتمن خان ] متفق عليه
زاد في رواية لمسلم : [ وإن صام وصلى وزعم أنه مسلم ]

689. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.)
[Al-Bukhari and Muslim].
Another narration adds the words: "Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim.)
Commentary: This Hadith has already been mentioned in the chapter about trusts. See Commentary on Hadith No. 201. Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his promise
690. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.)
[Al-Bukhari and Muslim].
Commentary: Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.
`Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire.) (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path!
.

690 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه
690. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.)
[Al-Bukhari and Muslim].
Commentary: Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.
`Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire.) (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path!

691 - وعن جابر رضي الله عنه قال قال لي النبي صلى الله عليه و سلم : [ لو قد جاء مال البحرين أعطيتك هكذا وهكذا وهكذا ] فلم يجيء مال البحرين حتى قبض النبي صلى الله عليه و سلم فلما جاء مال البحرين أمر أبو بكر رضي الله عنه فنادى : من كان له عند رسول الله صلى الله عليه و سلم عدة أو دين فليأتنا . فأتيته وقلت : إن النبي صلى الله عليه و سلم قال لي كذا وكذا فحثى لي حثية فعددتها فإذا هي خمسمائة فقال : خذ مثليها . متفق عليه
691. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "When the revenues of Bahrain will arrive, I shall give you such and such and such.) He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: "Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him.) I went to him and said: "Messenger of Allah (PBUH) had said to me such and such.) He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: "Take twice as much more of that amount.)
[Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH), according to Al-Bukhari, spread his both hands thrice in a gesture and indicated to Jabir (May Allah be pleased with him): "I will give you double handfuls of money thrice). Abu Bakr (May Allah be pleased with him), however, fulfilled the Prophet's promise during his caliphate.
This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level

87 - باب المحافظة على ما اعتاده من الخير
Chapter 87
Safeguarding and Perpetuating Good Habits

قال الله تعالى ( الرعد 11 ) : { إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم }
وقال تعالى ( النحل 92 ) : { ولا تكونوا كالتي نقضت غزلها من بعد قوة أنكاثا }
و [ الأنكاث ] جمع نكث وهو : الغزل المنقوض
وقال تعالى ( الحديد 16 ) : { ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم }
وقال تعالى ( الحديد 27 ) : { فما رعوها حق رعايتها }
Allah, the Exalted, says:
"Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah).) (13:11)
"And be not like her who undoes the thread which she has spun, after it has become strong.) (16:92)
"... lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?) (57:16)
"But that they did not observe it with the right observance.) (57:27)

692 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال لي رسول الله صلى الله عليه و سلم : [ يا عبد الله لا تكن مثل فلان كان يقوم الليل فترك قيام الليل ] متفق عليه
692. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "O `Abdullah! Do not be like so-and-so; he used to get up at night for optional prayer but abandoned it later.)
[Al-Bukhari and Muslim].
Commentary: This Hadith also stresses the same point, that is, man should be steadfast in his good doings. There should be no cessation in this respect, otherwise, he will unconsciously begin to incline to evil and, therefore, to the erosion of moral foundations of his character. Steadfastness in the observance of good ensures man's security against pitfalls and has Divine approval, too.

88 - باب استحباب طيب الكلام وطلاقة الوجه عند اللقاء
Chapter 88
Excellence of meeting with a smiling Countenance and Politeness in Speech

قال الله تعالى ( الحجر 88 ) : { واخفض جناحك للمؤمنين }
وقال تعالى ( آل عمران 159 ) : { ولو كنت فظا غليظ القلب لانفضوا من حولك }
Allah, the Exalted, says:
"And lower your wings for the believers (be courteous to the fellow-believers).) (15:88)
"And had you been severe and harsh-hearted, they would have broken away from about you.) (3:159)

693 - وعن عدي بن حاتم رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اتقوا النار ولو بشق تمرة فمن لم يجد فبكلمة طيبة ] متفق عليه
693. `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word.)
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the point that Sadaqah has great benefits and even in its minimum scope and quantity it can ensure our safety against Hell-fire. We are told that if we do not have even a single date or half of it to give to a needy person, we can manage to have the same benefit by talking to him in a compassionate tone, provided we have Faith in our heart.

694 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ والكلمة الطيبة صدقة ] متفق عليه . وهو بعض حديث تقدم بطوله ( انظر الحديث رقم 122 )
694. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "It is also charity to utter a good word.)
[Al-Bukhari and Muslim].
Commentary: In Islam, it is not spending money alone that counts as charity; talking to somebody in a decent way also comes in the same context. Now, one can feel the importance Islam gives to moral values and good manners. This saying of Messenger of Allah (PBUH) is part of a long Hadith mentioned earlier. See Hadith No. 122.

695 - وعن أبي ذر رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طليق ] رواه مسلم
695. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your (Muslim) brother with a cheerful face.)
[Muslim].
Commentary: Every deed approved by the Shari`ah is considered good and rewarding. Howsoever seemingly small people may consider it, it must not be looked at from a highbrow angle. Even to meet people cheerfully is one of the Islamic virtues, though it may appear quite insignificant to some people.

89 - باب استحباب بيان الكلام وإيضاحه للمخاطب وتكريره ليفهم إذا لم يفهم إلا بذلك
Chapter 89
Clarity of Discourse

696 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا تكلم بكلمة أعادها ثلاثا حتى تفهم عنه وإذا أتى على قوم فسلم عليهم سلم عليهم ثلاثا . رواه البخاري
696. Anas (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) said something, he would repeat his words thrice so that the meanings would be understood fully; and whenever he came upon a group of people, he would greet them, and he would repeat salutation thrice.
[Al-Bukhari and Muslim].
Commentary: To lay stress on a point thrice or to repeat greetings, according to this Hadith, is preferable. It is particularly so when a situation so demands and when explaining a point to the audience once and twice may not be enough.

697 - وعن عائشة رضي الله عنها قالت : كان كلام رسول الله صلى الله عليه و سلم كلاما فصلا يفهمه كل من يسمعه . رواه أبو داود
697. `Aishah (May Allah be pleased with her) reported: the speech of Messenger of Allah (PBUH) was so clear that all those who listened to it would understand it.
[Abu Dawud].
Commentary: Interpreting `Aishah's report, some commentators say that Messenger of Allah (PBUH) used to speak clearly and decisively. However, it may also mean that, while speaking, he would pause upon his words in such a way that each and every word which came from his lips appeared detached from the other. He was never like those who speak quickly and their words are mixed up with each other. This Hadith reflects the Prophet's eloquence as well as his due care and decency in putting in his viewpoint to the convenience of his audience.

90 - باب إصغاء الجليس لحديث جليسه الذي ليس بحرام واستنصات العالم والواعظ حاضري مجلسه
Chapter 90
Listening Attentively

698 - عن جرير بن عبد الله رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم في حجة الوداع : [ استنصت الناس ] ثم قال : [ لا ترجعوا بعدي كفارا يضرب بعضكم رقاب بعض ] متفق عليه
698. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) asked me on the occasion of the Farewell Pilgrimage to tell the people to keep silent, then he (PBUH) said, "Do not revert to disbelief after me, chopping the heads of one another.)
[Al-Bukhari and Muslim].
Commentary: Commenting on this Hadith, Imam An-Nawawi has argued that one is allowed to lend ear to somebody if he has something reasonable to say. This will not be considered as eavesdropping which is unallowable on doctrinal basis. Secondly, silence is a prerequisite of setting ears to a sermon. And a Khatib (one who delivers a sermon) is perfectly justified if he asks his audience to observe silence so as to be able to listen to him in real earnest.

91 - باب الوعظ والاقتصاد فيه
Chapter 91
Brevity in Preaching

قال الله تعالى ( النحل 125 ) : { ادع إلى سبيل ربك بالحكمة والموعظة الحسنة }
Allah, the Exalted, says:
"Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur'an) and fair preaching.) (16:125)

699 - وعن أبي وائل شقيق بن سلمة قال : كان ابن مسعود رضي الله عنه يذكرنا في كل خميس . فقال له رجل : يا أبا عبد الرحمن لوددت أنك ذكرتنا كل يوم . فقال : أما إنه يمنعني من ذلك أني أكره أن أملكم وإني أتخولكم بالموعظة كما كان رسول الله صلى الله عليه و سلم يتخولنا بها مخافة السآمة علينا . متفق عليه
[ يتخولنا ] : يتعهدنا
699. Shaqiq bin Salamah reported: Ibn Mas`ud (May Allah be pleased with him) used to preach to us once every Thursday. A man said to him: "O Abu `Abdur-Rahman, we love your talk and we wish that you preach us every day.) He said: "There is nothing to prevent me from doing so, but I don't lest I bore you. I follow the same method in preaching to you that Messenger of Allah (PBUH) adopted in preaching to us for fear of boredom.)
[Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the indispensability of equilibrium in sermons and discourses so that people may not shun them. Monotony, though well designed, is repugnant to human nature. Similarly, teaching and instructional training requires such hours which may facilitate people's willing participation. Compulsion and economic incentives rarely work in spiritual spheres. We are also informed of the Companions' keenness to follow Messenger of Allah (PBUH).

700 - وعن أبي يقظان عمار بن ياسر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن طول صلاة الرجل وقصر خطبته مئنة من فقهه فأطيلوا الصلاة وأقصروا الخطبة ] رواه مسلم
[ مئنة ] بميم مفتوحة ثم همزة مكسورة ثم نون مشددة أي : علامة دالة على فقهه

700. `Ammar bin Yasir (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the religious knowledge of the person. Make your Salat long and your sermon short.)
[Muslim].
Commentary: A prolonged Salat (prayer) by no means implies a disregard of worshipper's constraints. It is indeed forbidden. Rather the Imam is emphatically told to perform a brief and concise Salat because his followers also include, amongst others, the weak, the aged and the sick people. Herein an emphasis is laid on prolonging Salat instead of Khutbah (religious talk). The Friday Khutbah is meant to be brief. It must not be too lengthy in relation to a brief Salat offered heedlessly and in sheer haste. Salat must be offered in all humility and with full attention and concentration of mind. Furthermore, a worshippper ought to maintain a well-paused equilibrium in different postures of its performance. Brevity should be kept in view of Khutbah.

701 - وعن معاوية بن الحكم السلمي رضي الله عنه قال : [ بينا أنا أصلي مع رسول الله صلى الله عليه و سلم إذ عطس رجل من القوم فقلت : يرحمك الله . فرماني القوم بأبصارهم . فقلت : واثكل أمياه ما شأنكم تنظرون إلي ؟ فجعلوا يضربون بأيديهم على أفخاذهم فلما رأيتهم يصمتونني لكني سكت . فلما صلى رسول الله صلى الله عليه و سلم فبأبي هو وأمي ما رأيت معلما قبله ولا بعده أحسن تعليما منه فوالله ما كهرني ولا ضربني ولا شتمني . قال : [ إن هذه الصلاة لا يصلح فيها شيء من كلام الناس إنما هي التسبيح والتكبير وقراءة القرآن أو كما قال رسول الله صلى الله عليه و سلم . قلت : يا رسول الله إني حديث عهد بجاهلية وقد جاء الله بالإسلام وإن منا رجالا يأتون الكهان ؟ قال : [ فلا تأتهم ] قلت : ومنا رجال يتطيرون ؟ قال : [ ذلك شيء يجدونه في صدورهم فلا يصدنهم ] رواه مسلم
[ الثكل ] بضم الثاء المثلثة : المصيبة والفجيعة
[ ما كهرني ] : أي ما نهرني
701. Mu`awiyah bin Al-Hakam As-Sulami (May Allah be pleased with him) reported: While I was in Salat with Messenger of Allah (PBUH), a man in the congregation sneezed and I responded with: `Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?) Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (PBUH) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an,) or he said words to that effect.) I said: "O Allah's Messenger, I have but recently accepted Islam, and Allah has favoured us with Islam. There are still some people among us who go to consult soothsayers.) He said, "Do not consult them.) Then I said: "There are some of us who are guided by omens.) He said, "These things which come to their minds. They should not be influenced by them.)
(Muslim).
Commentary: This Hadith emphasizes four points. Firstly, as no talk is allowed in Salat (prayer), nobody can utter benedictory words for a sneezer either. Secondly, this Hadith throws light on the Prophet's way of imparting moral instruction to others. He would prudently enlighten ignorant people on Islam, avoiding to express his resentment over their lapses which simply betrayed their lack of knowledge. This has a lesson for `Ulama' and preachers. Thirdly, Muslims are prohibited from consulting soothsayers. Fourthly, belief in bad omens is also prohibited. Divinations and presages were the popular fallacies of Arabs in the pre-Islamic epoch. Islam abolished them. Yet, once again these absurdities have caught the fancy of ignorant Muslims. May Allah guide them!
.

702 - وعن العرباض بن سارية رضي الله عنه قال : وعظنا رسول الله صلى الله عليه و سلم موعظة وجلت منها القلوب وذرفت منها العيون . وذكر الحديث وقد سبق بكماله في باب الأمر بالمحافظة على السنة ( انظر الحديث رقم 157 ) وذكرنا أن الترمذي قال أنه حديث حسن صحيح
702. `Irbad bin Sariyah (May Allah be pleased with him) reported: One day, Messenger of Allah (PBUH) delivered a very effective speech, as a result, eyes shed tears and hearts became softened. A man said: "O Prophet of Allah! It sounds as if this is a farewell speech, so advise us.) He (PBUH) said, "I admonish you to fear Allah, and to listen and obey even if a black slave has been appointed as your leader. For whoever among you lives after me will see much discord. So hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold fast to them. Beware of Bid`ah (in religion) because every Bid`ah is a misguidance.)
[Abu Da wud and At-Tirmidhi].
Commentary: According to this Hadith, the best sermon may be defined as brief, comprehensive, appealing and beneficial. Refer to the Commentary on Hadith No. 185.

92 - باب الوقار والسكينة
Chapter 92
Dignity and Tranquility

قال الله تعالى ( الفرقان 63 ) : { وعباد الرحمن الذين يمشون على الأرض هونا وإذا خاطبهم الجاهلون قالوا سلاما }
Allah, the Exalted, says:
"And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.) (25:63)

703 - وعن عائشة رضي الله عنها قالت : ما رأيت رسول الله صلى الله عليه و سلم مستجمعا قط ضاحكا حتى ترى منه لهواته إنما كان يتبسم . متفق عليه
[ اللهوات ] جمع لهاة وهي : اللحمة التي في أقصى سقف الفم
703. `Aishah (May Allah be pleased with him) reported: I have never seen Messenger of Allah (PBUH) laughing so heartily that his uvula could be seen. He used to smile only.
[Al-Bukhari and Muslim].
Commentary: To laugh much is one of the sign of indifference to the remembrance of Allah. Besides, the habit of laughing aloud robs away the dignity and impressiveness of a man.

93 - باب الندب إلى إتيان الصلاة والعلم ونحوهما من العبادات بالسكينة والوقار
Chapter 93
Excellence of Walking Solemnly (Towards the Mosque) to perform As-Salat (The Prayer) and other Religious Duties

قال الله تعالى ( الحج 32 ) : { ومن يعظم شعائر الله فإنها من تقوى القلوب }
Allah, the Exalted, says:
"And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.) (22:32)

704 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا أقيمت الصلاة فلا تأتوها وأنتم تسعون وأتوها وأنتم تمشون وعليكم السكينة فما أدركتم فصلوا وما فاتكم فأتموا ] متفق عليه
زاد مسلم في رواية له : [ فإن أحدكم إذا كان يعمد إلى الصلاة فهو في صلاة ]
704. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When the Iqamah are pronounced, do not come to it running, you should walk calmly with tranquillity to join the congregation. Then join in what you catch for and complete what you miss.)
[Al-Bukhari and Muslim].
In Muslim it is added: Messenger of Allah (PBUH) said, "For when one of you is walking for Salat, he is, in fact, engaged in Salat.)
Commentary: This Hadith prevents us from running or walking hurriedly in order to join a congregational prayer because this is undignified. Whereas, we are commanded to be self-composed and dignified with regard to all matters. Secondly, when a believer walks up to the mosque after performing ablution at home, he is considered to be in a state of Salat. Thirdly, the first Rak`ah he prays behind the Imam will be counted his first Rak`ah, so he must make up for the Rak`ah he may have missed, if any, after the Imam has concluded his Salat.
 رياض الصالحين  - يتبع  



ةةةةةةةةةةةةةةةةةة