Page 48 - Riyad-us-Saliheen

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This Hadith mentions the passion of the Companions of the Prophet (PBUH) for Jihad and its reward
which is Jannah. It also says that if a person heartily desires martyrdom, Allah certainly grants him this distinction
and honour.
لﺎﻗ ﻪﻨﻋ ُﻪﱠﻠﻟا ﻲﺿر َةﺮﻳﺮُه ﻲﺑأ ﻦﻋ
لﺎﻘﻓ ،ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱢﻲﺒﻨﻟا ﻰﻟإ ٌﻞﺟر َءﺎﺟ
َلﻮﺳر ﺎﻳ
؟ ًاﺮْﺟأ ُﻢﻈْﻋأ ِﺔﻗﺪﱠﺼﻟا ﱡيأ ،ِﻪﱠﻠﻟا
لﺎﻗ :
ْﻞِﻬْﻤُﺗ ﻻو ،ﻰﻨﻐْﻟا ُﻞُﻣْﺄﺗو ،َﺮﻘﻔْﻟا ﻰﺸْﺨَﺗ ٌﺢﻴﺤَﺷ ٌﺢﻴﺤﺻ ﺖْﻧأو َقﱠﺪَﺼَﺗ ْنأ
َمﻮُﻘُﻠﺤْﻟا ِﺖﻐَﻠﺑ اذإ ﻰﱠﺘﺣ
ﺖﻠُﻗ :
نﻼُﻔﻟ نﺎآ ْﺪَﻗو ،اَﺬَآ ٍنﻼﻔﻟو اﺬآ ٍنﻼُﻔﻟ
ﻪﻴﻠﻋ ٌﻖﻔﺘﻣ
« :
ِﺲﻔﱠﻨﻟا ىﺮﺠﻣ
. و»
« :
ِباﺮﱠﺸﻟاو ِمﺎﻌﱠﻄﻟا ىﺮﺠﻣ
Abu Hurairah (May Allah be pleased with him) said: There came a man to the Prophet (PBUH) and said, "O
Messenger of Allah, which charity is the most rewardable?'' He (PBUH) said,
"That you should give charity (in a
state when you are) healthy and stingy and fear poverty, hoping to become rich (charity in such a state of health and
mind is the best). And you must not defer (charity to such a length) that you are about to die and would be saying:
'This is for so-and-so, and this for so-and-so.' Lo! It has already come into (the possession of) so-and-so".
[Al-Bukhari and Muslim].
Charity in the real sense is that which a person gives when he is healthy. If a person gives charity
when he is facing death, it does not have much value before Allah. Moreover, in that condition he cannot give more
than one-third of his property in charity because then it becomes the property of his successors, which cannot be
spent even in the way of Allah. For this reason Allah has prescribed a limit in this respect, according to which if a
person going through a mortal disease wants to give his property in charity or donate it for some charitable purpose,
he cannot spend more than one-third of it on this account. This injunction is an inducement for people to hurry in
doing good deeds, especially in the matter of alms and charity. In fact, he should do it without delay.
َلﺎَﻘﻓ ٍﺪﺣُأ مﻮﻳ ًﺎﻔْﻴﺳ َﺬﺧَأ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا لﻮﺳر ﱠنَأ ، ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﺲﻧأ ﻦﻋ
» ْﻦَﻣ
لﻮُﻘﻳ ْﻢﻬﻨﻣ ٍنﺎﺴْﻧإ ﱡﻞُآ ، ﻢُﻬﻳِﺪﻳَأ اﻮُﻄﺴﺒﻓ ؟ اﺬَه ﻲﱢﻨﻣ ُﺬُﺧْﺄﻳ
ﺎﻧَأ ﺎﻧَأ
. َلﺎَﻗ :»
، ُمﻮﻘْﻟا ِﻢﺠْﺣَﺄَﻓ ؟ ﻪِﻘﺤﺑ ُﻩُﺬُﺧَﺄﻳ ْﻦﻤﻓ
َأ لﺎﻘﻓ
ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ﺔﻧﺎﺟد ﻮُﺑ
َﻦﻴآِﺮْﺸُﻤْﻟا مﺎَه ِﻪِﺑ ﻖﻠَﻔﻓ ُﻩﺬَﺧَﺄﻓ ، ِﻪﱢﻘﺤﺑ ﻩﺬُﺧﺁ ﺎﻧَأ
ﻢﻠﺴﻣ ﻩاور
ﺔﻧﺎﺟد ﻲﺑأ ﻢﺳا
ﺔﺳﺮﺧ ُﻦْﺑ ُكﺎﻤﺳ
مﻮﻘْﻟا ﻢﺠﺣَأ
« :
اﻮُﻔﱠﻗﻮﺗ يأ
. و»
ِﻪِﺑ ﻖﻠَﻓ
« :
ﻖَﺷ يَأ
« :
ْﻢُﻬﺳوؤر ْيَأ
Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) took up a sword on the day of the
battle of Uhud and said,
"Who will take this sword from me?''
Everyone stretched forth his hand saying: "I will take
it; I will take it". He (the Prophet (PBUH)) said,
"Who will take it with its full responsibility (i.e., to use it to fight
Allah's enemies with it)
?'' The Companions hesitated. Abu Dujanah (May Allah be pleased with him) said: "I shall
take it;'' and with it he cracked the skulls of the pagans.
This Hadith mentions the chivalry and distinction of Abu Dujanah (May Allah be pleased with him)
but it should not be taken to mean that other Companions of the Prophet (PBUH) showed cowardice on that
occasion. The latter had in fact hesitated to get the honour and reward attached with the Prophet's sword. It is
evident from the fact that when the Prophet (PBUH) offered it without any condition everyone stretched his hand to
take it.
لﺎﻗ ﱢيﺪﻋ ِﻦﺑ ِﺮْﻴﺑﱡﺰﻟا ﻦﻋ
ِجﺎﱠﺠَﺤْﻟا ﻦﻣ ﻰﻘْﻠﻧ ﺎﻣ ِﻪﻴﻟإ ﺎﻧْﻮﻜَﺸﻓ ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ٍﻚﻟﺎﻣ ﻦﺑ ﺲﻧَأ ﺎَﻨْﻴَﺗَأ
لﺎﻘﻓ :
ْﻢُﻜﱠﺑر اﻮَﻘﻠﺗ ﻰﱠﺘﺣ ﻪﻨﻣ ٌﺮَﺷ ﻩﺪْﻌﺑ يﺬﱠﻟاو ﱠﻻإ ٌنﺎﻣز ﻲﺗْﺄﻳ ﻻ ﻪﻧِﺈﻓ اوﺮِﺒْﺻا
ُﷲا ﻰّﻠَﺻ ْﻢُﻜﱢﻴﺒﻧ ْﻦﻣ ﻪُﺘﻌﻤﺳ
ﱠﻠَﺳو ِﻪْﻴَﻠَﻋ
ﻢ .
يرﺎﺨﺒﻟا ﻩاور
Az-Zubair bin `Adi said:
We went to Anas bin Malik (May Allah be pleased with him) and complained to him of
suffering at the hands of Al-Hajjaj. He replied: "Show endurance, for no time will come but will be followed by one
worse (than the present one) till you meet your Rubb. I heard this from your Prophet (PBUH)
This Hadith contains the prediction that with the passage of time, conditions will become from bad
to worse with the result that rulers would become more and more cruel. In such circumstances, the remedy
suggested here is that rather than making any effort to reform the rulers, one should try to reform oneself and worry
to make one's own life in the Hereafter, and endure patiently the tyrannies perpetrated by the rulers.