Page 319 - Riyad-us-Saliheen

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اذِﺈَﻓ ؟ ﺎَﻬﻴِﻓ ﻲﻟﺎَﺣ ﺎﻣ يردَأ ﺎﻣ َءﺎَﻴﺷَأ ﺎَﻨﻴﱢﻟُو ﻢﺛ
ﱠﻲﻠﻋ اﻮﱡﻨُﺸﻓ ، ﻲﻧﻮﻤﺘﻨَﻓَد اذﺈﻓ ، ٌرﺎَﻧ ﻻو ٌﺔَﺤِﺋﺎَﻧ ﻲﱢﻨﺒَﺤﺼﺗ ﻼﻓ ﱡﺖُﻣ ﺎﻧَأ
ُﻈﻧأو ، ْﻢُﻜﺑ ﺲِﻧْﺄَﺘْﺳَأ ﻰﱠﺘَﺣ ، ﺎَﻬُﻤْﺤﻟ ُﻢَﺴْﻘﻳَو ، ٌروﺰَﺟ ُﺮَﺤَﻨُﺗ ﺎﻣ َرْﺪَﻗ يﺮﺒَﻗ َلﻮﺣ اﻮُﻤﻴِﻗَأ ﻢﺛ ، ﺎﻨَﺷ َباَﺮﱡﺘﻟا
ﺎﻣ َﺮ
ﻲﺑر َﻞُﺳر ِﻪِﺑ ُﻊِﺟارُأ
ﻢﻠﺴﻣ ﻩاور
ﻲﻧﺎﺒﻟﻷا ﺦﻴﺸﻟا ل
ﻻ ﻒﻴآ يﺪﻨﻋ ﺮﻴﺒآ ﻚﺷ ﻪﻨﻋ ﻪﺗﻮﺒﺛ ﻲﻓو ﻰﻟﺎﻌﺗ ﷲا ﻪﻤﺣر ﻲﻌﻓﺎﺸﻟا ﻚﻟذ لﺎﻗ ﻦﻳأ يردأ ﻻ
ﻰﻟﺎﻌﺗ ﻪﻟﻮﻗ ﺮﻴﺴﻔﺗ ﻲﻓ ﺮﻴﺜآ ﻦﺑا ﻆﻓﺎﺤﻟا ﻪﻨﻋ ﻪﻠﻘﻧ ﺎﻤآ ﻰﺗﻮﻤﻟا ﻰﻟإ ﺎﻬﺑاﻮﺛ ءاﺪهإ ﻞﺼﻳ ﻻ ةءاﺮﻘﻟا نأ ﻪﺒهﺬﻣو
: }
ﻰﻌﺳ ﺎﻣ ﻻإ نﺎﺴﻧﻺﻟ ﺲﻴﻟ نأو
ﻴﺗ ﻦﺑا مﻼﺳﻹا ﺦﻴﺷ رﺎﺷأ ﺪﻗو
ﻪﻟﻮﻘﺑ ﻲﻌﻓﺎﺸﻟا مﺎﻣﻹا ﻦﻋ ﻚﻟذ تﻮﺒﺛ مﺪﻋ ﻰﻟإ ﺔﻴﻤ
ﻲﻓ "
) : "
لﺎﻗو ﺔﻋﺪﺑ ﻩﺪﻨﻋ نﺎآ ﻚﻟذ نﻷ ﻚﻟذو مﻼآ ﺔﻟﺄﺴﻤﻟا ﻩﺬه ﻲﻓ ﻪﺴﻔﻧ ﻲﻌﻓﺎﺸﻟا ﻦﻋ ﻆﻔﺤﻳ ﻻ
ﻚﻟﺎﻣ :
ﻚﻟذ نﻮﻠﻌﻔﻳ اﻮﻧﺎآ ﺎﻣ ﻦﻴﻌﺑﺎﺘﻟاو ﺔﺑﺎﺤﺼﻟا نأ ﻢﻠﻌﻓ ﻚﻟذ ﻞﻌﻓ اﺪﺣأ ﺎﻨﻤﻠﻋ ﺎﻣ
. (
ﺖﻠﻗ :
ﺎﻀﻳأ ﺪﻤﺣأ ﺐهﺬﻣ ﻮه ﻚﻟذو
: نأ
ﻲﺑﺎﺘآ ﻲﻓ ﻪﺘﺒﺛأ ﺎﻤآ ﺮﺒﻘﻟا ﻰﻠﻋ ةءاﺮﻗ ﻻ
ﺰﺋﺎﻨﺠﻟا مﺎﻜﺣأ
ﺎﻣ ﻮهو ،
رﻮآﺬﻤﻟا ﻲﺑﺎﺘآ ﻲﻓ ﻪﺘﻘﻘﺣ ﺎﻤآ ﻰﻟﺎﻌﺗ ﷲا ﻪﻤﺣر ﺔﻴﻤﻴﺗ ﻦﺑا مﻼﺳﻹا ﺦﻴﺷ يأر ﻪﻴﻟإ ﻰﻬﺘﻧا
. [
» اﻮﱡﻨُﺷ «
يَأ ، ِﺔﻠﻤﻬﻤﻟﺎﺑو ﺔﻤﺠﻌﻤﻟا ﻦﻴﺸﻟﺎﺑ َيوُر
ًﻼﻴﻠَﻗ ًﻼﻴﻠﻗ ُﻩﻮﱡﺒﺻ
ﻢﻠﻋَأ ﻪﻧﺎﺤﺒﺳ ﻪﱠﻠﻟاو
Ibn Shumasah reported: We visited `Amr bin Al-`as (May Allah be pleased with him) when he was in his
deathbed. He wept for a long time and turned his face towards the wall. His son said:
O father, did not the
Messenger of Allah (PBUH) give you the good news of such and such? Did he not give you glad tidings of such and
such?'' Then he (`Amr) turned his face towards us and said: "The best thing which you can count upon is the
affirmation that: La ilaha illallah (there is no true god except Allah), and that Muhammad is the Messenger of Allah.
I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allah
(PBUH), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have
definitely been one of the dwellers of Fire (Hell). When Allah instilled the love for Islam in my heart, I went to
Messenger of Allah (PBUH) and said
`Extend your right hand, so that I pledge allegiance to you.' He (PBUH)
stretched out his right hand, but I withdrew my hand. He said,
`What is the matter, `Amr?'
I said, `I wish to lay down
same conditions.' He asked,
`What conditions do you wish to put forward?'
I replied, `To be granted forgiveness.' He
`Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds). Verily,
emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.
' Thereafter, no
one was dearer to me than Messenger of Allah (PBUH), and none was more respectable than him in my eyes. So
bright was his splendour that I could not gather enough courage to look at his face for any length of time. If I were
asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face.
Had I died in that state I could have hoped to be one of the dwellers of Jannah. Thereafter, we were made
responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no
mourner, nor fire should accompany my bier. When you bury me, throw the earth gently over me and stand over my
grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your
intimacy, and in your presence ascertain what answer can I give to the Messengers of my Rubb (the angels in
This Hadith tells us about three phases of the life of `Amr bin Al-`as (May Allah be pleased with
him), that is, pre-Islamic period, post-faith period and the governorship period. Of the last one, when he shouldered
heavy responsibilities, he feared that he might have committed some lapses and for that he might be subjected to
accountability before Allah. The Hadith invites our attention to the following points:
First, Amr's vehement hostility of pre-faith days was transformed into intense love for the Prophet (PBUH) upon
embracing Islam. Second, the greatness of the Prophet (PBUH) was ingrained in the Companions' hearts. Third, the
fear of error and the hope of Divine mercy may cause one to shed tears at the moment of death. Fourth, it is
desirable on the part of relatives and friends to do something for the comfort of a dying person by giving him the
glad tidings of Allah's Mercy. Fifth, Islam wipes out all previous sins, but afterwards, life should be led according to
the dictates of true Faith. In the same way the minor sins are pardoned on account of Hijrah, and Hajj, but a sincere
repentance with all its conditions is indispensable to the remission of major sins. Sixth, lamentation over a dead
body is forbidden. Seventh, one may desirably make a will before death, particularly with regard to the anti-Shari`ah
heresies and rites to which the bereaved people are likely to take recourse. Eighth, there is an affirmation of the
orthodox belief that Munkir and Nakir
(two angels)
appear in the grave and question the dead person about his or
her religious beliefs. Ninth, to stand over the grave and to pray for the salvation of the dead person is a desirable act,
as the dead person enjoys the intimacy and the visit of the righteous to his grave. This Hadith, therefore,
recommends believers to pray for the firmness of the dead person.