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05. Allah ki tarf dihaan dena [Watchfulness]

5- باب المراقبة قال الله تعالي:

 5. MURAQBE ( ALLAH KI TARAF DHEYAAN DAINAY ) KA BAYAN

 

 

(الَّذِي يَرَاكَ حِينَ تَقُومُ) (وَتَقَلُّبَكَ فِي السَّاجِدِينَ) (الشعراء: 218/219)
وقال الله تعالي (وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ) (الحديد: من الآية4)
وقال تعالي: (إِنَّ اللَّهَ لا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلا فِي السَّمَاءِ) (آل عمران: 5)
وقال تعالي: (إِنَّ رَبَّكَ لَبِالْمِرْصَادِ) (الفجر: 14)
وقال تعالي: (يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ) (غافر: 19)
، والآيات في الباب كثيرة معلومة.

 

Allah taala ne farmaya :” wo jo tujhe daikhta hai jab to ( akela namaz mein khada hota hai. aur sajda karne walon ke sath teri naqal o harkat bhi ( daikhta hai ). ” aur farmaya : “ wo tumhare sath hai ( apne ilm ke lehaaz se ) jahan bhi tum ho.” neez farmaya : “ be shak Allah par aasman aur zameen ki koi cheez makhfi nahi hai. ” aur farmaya : “ be shak tera rab Albata ghaat mein hai.” aur farmaya :” woh khayanat karne wali aankhon ko aur seenon mein makhfi baton ko jaanta hai.” Is mauzo par aur bhi bohat si ayaat hain jo ke maloom hain .

FAAIDAH AAYAAT : un tamam ayaat se wazeh hai ke insaan jo kuchh karta hai woh Allah ke ilm mein hai is se koi cheez makhfi hai nah makhfi reh hi sakti hai is liye insaan ko chahiye ke woh Allah ki is sift ilm o Basar aur sift sama ko har waqt samnay rakhay taa-ke Allah taala ki naafrmaniyon se bach sakay. Allah ki yeh sifaat jis had tak is ke samnay rahen gi isi qader woh Allah ki naafrmaniyon se kinara kash rahay ga .

 

وأما الأحاديث: (60)- عن عمر بن الخطاب- رضي الله عنه- قال: ((بينما نحن جلوس عند رسول الله صلي الله عليه وسلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب، شديد سواد الشعر، لا يري عليه ار السفر، ولا يعرفه منا أحد، حتى جلس إلي النبي صلي الله عليه وسلم فأسند ركبتيه إلي ركبتيه، ووضع كفيه على فخذيه، وقال: يا محمد أخبرني عن الإسلام، فقال رسول الله صلي الله عليه وسلم: الإسلام أن تشهد ان لا إله الله وأن محمداً رسول الله، وتقيم الصلاة، وتؤتي الزكاة، وتصوم رمضان، وتحج البيت إن استطعت إليه سبيلا. قال: صدقت. فعجبنا يسأله ويصدقه! قال: أخبرني عن الإيمان قال: أن تؤمن بالله وملائكته، وكتبه، ورسله، واليوم الآخر، وتؤمن بالقدر خيره وشره، قال: صدقت: قال فأخبرني عن الإحسان، قال: أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك. قال: فأخبرني عن الساعة. قال: ما المسؤول عنها باعلم من السائل. قال: فأخبرني عن أماراتها. قال: أن تلد الأمة ربتها، وأن تري الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان. ثم انطق فلبتث ملياً، ثم قال: فإنه جبريل أتاكم يعلمكم دينكم)) (رواه مسلم) . ومعني ((تلد الأمة ربتها)) أي: سيدتها ومعناه: أن تكثر السراري حتى تلد الأمة السرية بنتا لسيدها، وبنت السيد في معني السيد، وقيل غير ذلك. ((والعالة)) الفقراء وقوله: ((مليا)) أي: زمان طويلاً، وكان ذلك ثلاثا.

 

” jab main tumhen kisi cheez se mana karoon to us se ( har soorat ) baz raho. aur jab tumhen kisi muamlay ka hukum dun to hasb istetat  bajalau.” 

( Sahih ul-Bukhari, al-ietisam, bil kitaab wa-s-sunnat, Hadees: 7288 )

65_ السادس: عن أبي هريرة _ رضي الله عنه_ انه سمع النبي صلي الله عليه وسلم يقول: ((إن ثلاثة من بني إسرائيل: ابرص، واقرع، واعمي، أراد الله إن يبتليهم، فبعث إليهم ملكا، فأتى الأبرص فقال: أي شئ احب إليك؟ قال: لون حسن، وجلد حسن، ويذهب عني الذي قد قذرني الناس، فمسحه، فذهب عنه قذره، واعطي لونا حسنا. قال: فأي المال احب إليك؟ قال: الإبل_ أو قال البقر_ شك الراوي_ فأعطى ناقة عشراء، فقال: بارك الله لك فيها. فأتى الأقرع فقال: أي شئ احب إليك؟ قال: شعر حسن، ويذهب عني هذا الذي قذرني الناس، فمسحه، فذهب عنه، واعطي شعرا حسنا. قال: فأي المال احب إليك، قال: البقر، فأعطى بقرة حاملا، وقال: بارك الله لك فيها. فأتى الأعمى، فقال: أي شئ احب إليك؟ قال؟ إن يرد الله إلىّ بصري فابصر الناس. فمسحه، فرد الله إليه بصره. قال: فأي المال احب إليك؟ قال: الغنم، فأعطى شاة والدا. فانتج هذان، وولّد هذا، فكان لهذا واد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم. ثم انه أتى الأبرص في صورته وهيئته، فقال: رجل مسكين قد انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي أعطاك اللون الحسن، والجلد الحسن، والمال، بعيرا أتبلغ به في سفري. فقال: الحقوق كثيرة. فقال. كأني أعرفك، ألم تكن ابرص يقذرك الناس، فقيرا فأعطاك الله؟ فقال: إنما ورثت هذا المال كابرا عن كابر، فقال: إن كنت كاذبا فصيرك الله إلى ما كنت. وأتى الأقرع في صورته وهيئته، فقال له مثل ما قال لهذا، ورد عليه مثل ما رد هذا، فقال: إن كنت كاذبا فصيرك الله إلى ما كنت. وأتى الأعمى في صورته وهيئته فقال: رجل مسكين وابن سبيل، انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي رد عليك بصرك، شاة أتبلغ بها في سفري. فقال: قد كنت اعمي فرد الله إليّ بصري، فخذ ما شئت ودع ما شئت، فوالله! لا أجهدك اليوم بشيء أخذته لله عز وجل. فقال: أمسك مالك فإنما ابتليتم، فقد رضي الله عنك، وسخط علي صاحبيك)) متفق عليه.
والناقة العشراء)) بضم العين وفتح الشين وبالمد: هي الحامل. قوله: ((أنتج)) وفي رواية ((فنتج)) معناه: تولي نتاجها، والناتج للناقة كالقابلة للمرأة. وقوله: ((ولد هذا)) هو بتشديد اللام: أي: تولي ولادتها، وهو بمعني أنتج في الناقة. فالمولد، والناتج، والقابلة بمعني، لكن هذا للحيوان وذاك لغيره. قوله: ((انقطعت بي الحبال)) هو بالحاء المهملة والباء الموحدة: أي: الأسباب: وقوله: ((لا أجهدك)) معناه: لا أشق عليك في رد شئ تأخذه أو تطلبه من مالي. 
وفي رواية البخاري ((لا أحمدك)) بالحاء المهملة والميم، ومعناه: لا أحمدك بترك شئ تحتاج إليه، كما قالوا: ليس علي طول الحياة ندم، أي علي فوات طولها.

 

(65) Hazrat Abu Huraira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai unhon ne Nabi (ﷺ) ko farmatay hue suna ke Bani Israel mein teen aadmi thay:

(1)_ aik (safaid dagoon) ke marz mein mubtala 

(2)_dosra garjaa,

(3)_ aur teesra andha tha,

Allah ne un ko azmaane ka iradah farmaya chunanchay un ki taraf aik farishta bheja. farishta (pehlay) walay ke paas aaya aur us se poochha tujhe kon si cheez sab se ziyada mehboob hai? us ne jawab diya: achha rang, khobsorat jism, neez yeh ( baras ki Bemari ) dour ho jaye jis ki wajah se log mujh se ghinn khatay hain. farishtayne us ke jism par haath phera to (Allah ke hukum se) us ki ghinn khanay wali bemari door ho gayi aur usay khobsorat rang day diya gaya. farishtay ne is se phir poocha: tujhe kon sa maal ziyada pasand hai? us ne kaha: oont ya kaha: gaaye (us ke baray mein) Ravi ko shak hai chunanchay usay (aath das mahinay ki) ga’bhun oontni day di gayi aur farishtay ne usay dua di ke Allah taala tairay liye is mein barket ataa farmaiye.

phir woh farishta gunjay ke paas aaya. is ne is se poochha, tujhe kon si cheez sab se ziyada pasand hai? us ne kaha achay baal neez yeh ke mera yeh (ganjaa pan) khatam ho jaye jis ki wajah se log mujh se nafrat karte hain, farishtay ne us ke jism par haath phera to us se uska ganjaa pan door ho gaya aur usay (Allah ki taraf se) khoborat baal ataa kar diye gaye. farishtay ne us se poochha: tujhe kon sa maal ziyada pasand hai us ne kaha: gaaye. chunanchay usay aik haamla gaaye day di gayi aur (farishtay ne usay) dua di ke Allah taala tairay liye is mein barket ataa farmaye is ke baad farishta andhay ke paas aaya. us se poochha: tujhe konsi cheez sab se ziyada pasand hai. us ne kaha yeh ke Allah mujhe meri benaye lota diye pas main logon ko daikhon farishtay ne us par haath phera to Allah ne us ki benaye bahaal kar di farishtay ne us se poocha: tujhe kon sa maal ziyada pasand ha?? us ne kaha : bhryan to usay aik bacha jannay wali bakri day di gayi, chunanchay Sabiqa dono (baras walay aur gunjay) ke haan bhi dono janwaron (oontni aur gaaye) ki nasal khoob badhi aur us nabina ke haan bhi bakri ne bachay diye baras walay ke haan aik waadi oonton ki, gunjay ke haan aik waadi gayion ki aur us andhay ke haan aik waadi bakrioon ki ho gayi phir wohi farishta baras walay ke paas us ki soorat o hayiat mein aaya aur kaha: main maskeen aadmi hon, safar mein mere wasal khatam ho gaye hain aaj mere watan pounchanay ka waseela Allah ke aur phir taray ilawa koi nahi, is liye main tujh se us zaat ke naam se jis ne tujhe achha rang, khoob soorat jism aur maal ataa kiya hai aik oont ka sawal karta hon jis ke zariye se main apne safar mein manzil maqsood tak pohinch jaoon us ne jawab diya: (mere zimmay pehlay hi) bohat se haqooq hain yeh sun kar farishtay ne usay kaha: goya ke main tujhe pehchanta hon. kiya to wohi nahi hai jis ke jism par safaid daagh thay log tujh se ghinn (nafret) khatay thay to faqeer tha, Allah ne tujhe maal se Nawaz diya? us ne kaha : yeh maal to mujhe baap dada se virsay mein mila hai. farishtay ne kaha agar to jhoota hai to Allah tujhe waisa hi kar day jaisa ke to tha ab farishta gunjay ke paas us ki pehli shakal sorat mein aaya aur us se bhi wohi kuchh kahe jo baras walay ko kaha tha aur us gunjay ne bhi wohi jawab diya jo us ne diya tha, jis par fanshtay ne usay bhi bad dua di ke agar to jhoota hai to Allah tujhe waisa hi kar day jaisa ke to pehlay tha. farishta (phir) andhay ke paas aaya ke main miskeen aur musafir aadmi hon mere wasail safar mein khatam ho gaye hain ab aaj mere liye watan pohinchna Allah ki madad phir teri maali eaanat ke baghair mumkin nahi, is liye main tujh se us zaat ke naam se jis ne teri beenayi tujh par lota di aik bakri ka sawal karta hon taa ke us ke zariye se main apne safar mein manzil maqsood tak pahonch jaoon, andhay ne kaha bilashuba main andha tha Allah ne meri beenayi bahaal kar di (tairay samnay bakrion ka raywad hai un mein se) jo chahay le le aur jo chahay chode diye Allah ki qasam! aaj main, jo to Allah ke liye le ga us mein tujh se jhagda nahi karoon ga, yeh sun kar farishtay ne usay kaha: apna maal apne paas hi rakht be shak tumhein aazmaaya gaya tha jis mein to kamyaab raha. Allah teala tujh se raazi ho gaya aur tairay dono sathiyon par tera Rab naraaz ho gaya (kyunkay woh nakaam rahay) (Bukhari-o-Muslim)

الناقة العشرآء

Aeein” par paish Sheen “par zaber aur alif mamdooda ke sath. haamila oontni.

أنتج 

aur doosri mwayet mein

 فنتج 

maenay hain us ki pedawar ka woh maalik huwa hai ناتج hai woh Aadmi jo oontni se bacha janwaye jeisy aurat ke liye daya (qabila) hoti hai, 

ولد هذا :

laam par shad yani bakri se peida honay walay bachon ka maalik huwa. aur ye 

أنتج في الناقة 

 ke

ham maienay hai. bina bareen

 مولّد, ناتج aur قابلة

ke aik hi maienay hain. lekin awwal uz zikr alfaaz hewan ke liye hain aur قابلہ insaan ke liye hai. 

حبال:

“ haa” aur “ baa” ke sath asbaab ke maienay mein hai.

لا أجهدك,

is ke maienay hain: to jo le ga ya mere maal mein se talabb kere ga main woh tujh se wapas le kar tujhe gharani mein nahi daloon ga.

aur Bukhari ki riwayat mein alfaaz hain : 

لا أحمدك :

Haa” aur” meem ke sath is ke maienay hain : us cheez ke chode dainay par jis ka to haajat mand hai main teri tareef nahi karoon ga ( balkay tujhe bura samjhun ga yeh goya is baat ki targheeb hai ke to apni haajat poori karliye meri khushi isi mein hai ) jaisay Arabon mein mohawra hai: Umar daraaz par koi nedamat nahi. matlab hai ke lambi Umar ke nah honay par nedamat nahi .

 

TAKHREEJ:

Sahih ul-Bukhari, ‘ahadith ul-Anbia, Bab hadith Ab’ras wa Aemaa wa ‘Aqrae fi Bani Israyiyl , Hadees : 3464, w Sahih Muslim, al-Zuhud wa raqaaiq Bab: al-dunya sij-nul-mumin wa jnna-tul -kafri, Hadees: 2964

 

FAWAAID WA MASAIL:

 

(1)_Is hadees se maloom huwa ke maal o doulat ki farawani bhi aik azmaish hai. is azmaish mein kamyaab wohi hota hai jo maal ke ghamand mein mubtala ho kar Allah ko aur apni haqeeqat ko nahi bhoolta. balkay woh is doulat ko Allah ki zaroorat mand makhlooq par kharch kar ke khush hota aur Allah ki Nemat ka amali shukar ada karta hai aur is ke bar-aks rawayya ikhtiyar karne walay nakaam qarar paate hain kyunkay is ravayye ki wajah se woh jhoot, bukhal aur taqabbur ka irtikaab karte hain jo Allah ki narazi ka baais hain.

2- Is hadees se yeh Daleel pakadna ke Allah taala ke Auliya aur farishtay waghera sehat aur rizaq dainay par Qadir hain, sara sar jahalat hai kyunkay yeh to aik azmaish thi jo Allah ne farishtay ke zariye se un logon par daali aur Allah ke hukum se woh sehat yab ho gaye jaisa ke Hazrat Eesa (عليه السلام) maa-dar zaad andhay ko durust kar dete thay to us ki yeh Sarahat hai, woh farmatay hain ke aisa main apne ikhtiyar se nahi balkay Allah ke hukum se karta hon. aur usay sharai istilaah mein Moujiza kehte hain aur Nabi ke ilawa kisi ke haath par ho to usay Karamat kehte hain, lehaza Moujiza ya Karamat aur ikhtiyar ka bahami farq malhooz rakhna chahiye. log is mein farq nah kar ke raah mustaqeem se bur-ghashta ho jatay hain.

3- Allah ke naam par sawal karne walay ko zaroor kuchh nah kuchh dena chahiye. 

4_ hadees mein hai ke farishtay ne usay dua di ke Allah tairay maal mein barket kere. is se maloom huwa ke muashi tangi ki soorat mein kisi naik Saleh se dua karwany chahiye. is terhan yeh bhi pata chalta hai ke firshton ki duayeen bhi leni chahiye. ahadees mein kayi aisay aamaal ka zikar hai jin ke karne walon ke liye Allah ke farishtay rehmat ki duayen karte hain, maslan : Nabi ( ﷺ )par duroood padhna, namaz ka intzaar karna, kisi Musalman ke liye is ki Adam mojoodgi mein dua karna, waghera.

5- Allah taala maal o doulat ataa kere to usay apni zahanat aur mehnat ka shaak’sana nahi samjhna chahiye, ke insaan makhlooq ki madad karne se inkaar kar day ke main ne mehnat se kamaya hai

is terhan naematain chhin jati hain kyunkay maal o doulat ki bunyaad agar zahanat aur mehnat hoti to janwar waghera bhukay mrjate .


66_ السابع: عن أبي يعلي شداد بن اوس_ رضي الله عنه_ عن النبي صلي الله عليه وسلم قال: ((الكيس من دان نفسه، وعمل لما بعد الموت، والعاجز من اتبع نفسه هواها، وتمني علي الله))
رواه الترمذي وقال صيح حسن.
قال الترمذي وغيره من العلماء: معني: ((دان نفسه)) أي: حاسبها.



| 66 ] Hazrat Abu Yalaa Shadad ban Awos (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya : aqal mand woh hai jo apne nafs ka muhasba kere ( dosray maienay hain : jo apne nafs ko Allah ke liye aajiz aur pust kar le ) aur mout ke baad anay wali zindagi ke liye amal ( tayari ) kere. aur be waqoof woh hai jo apne aap ko nafsaani khwahisaat ke peechhay lagaye rakhay aur Allah se ( badi badi ) aarzoyeen wabasta kere. (Isay Tirmizi ne riwayat kiya hai aur kaha hai : ye hadees hasan hai. ) imam Tirmizi aur deegar ulama ne kaha hai : 

دان نفسه 

daan nafsahu ke maienay hain : apna muhasba kere .

 

TAKHREEJ :

 

_Zaeef_ Jamie ut Tirmizi, sifat al-qiyamat war raqayiq wal warae… … Bab Hadees:

الكيس من دان نفسه 

Al-kais man dan nafsah ……, Hadees: 2459, is mein Abu-Bakar bin Abu Maryam Zaeef rawi he, Dekhiye : tahzeeb ut-tahzib : 12/33 , taa ham Sahih riwayat riwayat is ki taayeed mein maujood Hain.

 

FAWAAID WA MASAIL:

 

1- Mazkoorah riwayat zaeef hai taham sahih riwayaat mein is mafhuum ki taied mojood hai jaisa ke sunan Ibn maja ki riwayat mein hai ke logvon ne poochha kon sa momin ziyada aqal mand hai? to Rasoolullah ( ﷺ ) ne farmaya” jo mout ko ziyada yaad karte hain aur us ke baad ( ke marahil ke ) ke liye ziyada achhi tayari karte hain yahi aqal mand hain.” ( sunan Ibn Majaa, al-Zuhud hadees : 4259 ) 

2- Is se Muhasib-e-Nafs aur amal ki ahmiyat wazeh hai. amal ke baghair mehez aarzouon se kuchh nahi hoga kyunkay Allah taala Amal-e-Saleh par jaza day ga na ke aamaal Saleha ke baghair mehez aarzouon aur tamannaon par.

 

RAVI HADEES :

[ HAZRAT ABU YALAA SHADAD BAN AWOS (رَضِيَ اللَّهُ عَنْهُ) ]: un ki kuniat Abu Yalaa hai. Ansar mein se honay ki wajah se Ansari Madni kehlaye. Hazrat Hassan bin Saabit (رَضِيَ اللَّهُ عَنْهُ) ke bhateejay thay. ilm o halm ke maalik thay. 58 hijri mein 75 baras ki Umar pa kar Shaam mein wafaat payi .


67_ الثامن: عن أبي هريرة_ رضي الله عنه_ قال: فالرسول الله صلي الله عليه وسلم: ((من حسن إسلام المرء تركه ما لا يعنيه) حديث حسن رواه الترمذي وغيره.

 

(67) Hazrat Abu Huraira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya :” Insaan ka be faida baton ko chode dena us ke husn islam ki alamat ( yani achhay Musalman honay ki Daleel ) mein se hai. ( yeh hadees hasan hai. isay Tirmizi waghera ne riwayat kiya hai.)

 

TAKHREEJ :

Jamie ut Tirmizi, Bab Hadees min husan islam il mari tarkuhu maa laa yaenihi, Hadees: 2317

 

FAAIDAH:

 

Is mein insaan ke liye aik nihayat ahem usool bayan kiya gaya hai ke be faida aur layani baton aur kamon se ijtinab kiya jaye. insaan agar is usool ko apna le to bohat se gunaaho aur qabahaton se bach jaye, isi liye baaz ulama ne isay islam ka chautha baaz ne nisif hissa aur baaz ne kul islam qarar diya hai .


68_التاسع: عن عمر_ رضي الله عنه_ عن النبي صلي الله عليه وسلم قال: ((لا يسال الرجل فيما ضرب امرأته)) رواه آبو داود وغيره

 

68- Hazrat Umar (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Nabi Akram ( ﷺ ) ne farmaya :” Aadmi se yeh nahi poochha jaye ga ke is ne kis wajah se apni biwi ko mara. “ ( usay Abu Dawood waghera ne riwayat kiya hai. )

 

TAKHREEJ :

Zaeef – Sunan Abi Dawod Al-Nikahi, Bab fi zarb in nisaai, hadithi: 2147.

 

FAWAAID WA MASAIL:

 

1- Ye hadees : (Sunan e Ibn e Majaa, Number : 1986) aur (  Musnad Ahmed: 1/20 ) mein bhi hai. is ki sanad mein Abdur Rehman Masla maj’hol Ravi hai. Sheikh Al-Bani (رحمہ الله) ne bhi Irwaul Ghaleel, Number 2034 mein is ki sanad ko zaeef kaha hai. mazeed tafseel ke liye dekhieye :

( الموسوعة الحدیثیة مسند الإمام أحمد257/1 )

2_ khawandon ko islam ne qattan yeh haq nahi diya ke woh apni biwion ko bilaa wajah marain peetein aur un ke sath jaisa chahain sulooq karen, un se baz purse nahi hogi ya duniya mein un se baz purse nah ki jaye, bal’kay islam ne to badi takeed ke sath aurton se husn sulooq ka hukum diya hai, jis ka saaf matlab yehi hai ke mard agar aurat par zulm kere ga na jaaiz maaray pite ga aur is ke haqooq ki adaigi mein kotahi kere ga to woh indallah mujrim hoga aur is se baz purse hogi aur duniya mein bhi hosakti hai Albata taadiban thora bohat maarna nass-e-qurani se saabit hai .

 

REFERENCE:
BOOK: Riyaz us Saliheen(Urdu)
Taleef: Imam Nawawi Rahimahullah.
Urdu Tarjumah aur Fawaid: Hafiz Salah Uddin Yusuf.

 

 

Chapter 5

Watchfulness

 

Allah, the Exalted, says:

 

“Who sees you (O Muhammad (PBUH)) when you stand up (alone at night for Tahajjud prayers). And your movements among those who fall prostrate (to Allah in the five compulsory congregational prayers)”. (26:218,219)

 

“And He is with you (by His Knowledge) wheresoever you may be”. (57:4)

 

“Truly, nothing is hidden from Allah, in the earth or in the heaven”. (3:5)

 

“Verily, your Rubb is Ever Watchful (over them)”. (89:14)

 

“Allah knows the fraud of the eyes, and all that the breasts conceal”. (40:19)


  1. ‘Umar bin Al-Khattab (May Allah be pleased with them) said: Once we were sitting in the company of Messenger of Allah (PBUH) when there appeared a man dressed in very white clothes and having extraordinary black hair. No signs of fatigue of journey appeared on him and he was known to none of us. He sat down facing the Prophet (PBUH) leaning his knees against the knees of the Prophet (PBUH) and placing both of his palms over his two thighs and said, “O Muhammad (PBUH)! Tell me about Islam”. He (PBUH)replied, “Islam is to testify that none has the right to be worshipped but Allah, and that Muhammad (PBUH) is the Messenger of Allah; that you observe Salat (prayers), pay Zakat, observe Saum (fasting) of Ramadan and perform Hajj (pilgrimage) of the House, provided you have resources of making journey to it.” He replied: “You have spoken the truth”. We were surprised to see that he had asked him and confirmed the correctness of the answers. He then enquired: “Tell me about Iman”. He (PBUH) said. “It is to believe in Allah, and His Books, and His Messengers and the Last Day and that you believe in foreordainment, its bad and good consequences.” He said, “You have spoken the truth.” He then enquired: “Tell me about Ihsan.” He (PBUH) said, “It is to worship Allah as if you are seeing Him; and although you do not see Him, He sees you”. He enquired: “Inform me about the Hour (i.e., the Day of Resurrection)”. He (PBUH) replied, “I have no more knowledge thereof than you”. He said, “Inform me about some of its signs”. He (PBUH) said, “They are – that a bondswoman gives birth to her own master, and that you will find the barefooted, naked, poor shepherds competing one another in the construction of higher buildings”. Then he departed. The Messenger of Allah kept silent for a while then he said to me, “O `Umar! Do you know who the questioner was?” I replied, “Allah and His Messenger know better”. The Prophet (PBUH) said, “He was Jibril (Gabriel); he came to you to teach you your religion”.

[Muslim].

 

Commentary:  This Hadith is known as ‘Hadith Jibril’. It mentions the basics of Islam the details of which are known to every Muslim. Al-Qadr (Divine foreordainment) means that Allah already knows and had recorded everything that will happen until the Day of  Resurrection. Now whatever happens is in accordance with that knowledge and writing. What is meant by its good and bad consequences can be illustrated by saying that tranquillity, prosperity and abundance of crops come in the category of good consequences. Famine, calamities and troubles, etc., fall in the list as evil consequences. But we regard them good or bad according to our own understanding; otherwise, every action of Allah has some wisdom and expedience which are known to Him Alone.


  1. Abu Dharr and Mu`adh bin Jabal (May Allah be pleased with them) reported that: Messenger of Allah (PBUH) said, “Fear Allah wherever you are, do good deeds after doing bad ones, the former will wipe out the latter, and behave decently towards people”.

[At-Tirmidhi].

 

Commentary:  Virtue obliterates vice means that virtue becomes an atonement for sin. But this applies to minor sins only because major ones will not be forgiven without sincere repentance. Similar is the case of encroachment on public rights which will not be forgiven without their compensation.


62 Ibn Abbas (May Allah be pleased with them) said: One day, I was riding behind the Prophet (PBUH) when he said, “O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted  and the ink had dried up”.

[At-Tirmidhi].

 

 Another narration is: Messenger of Allah (PBUH) said, “Safeguard the Commandments of Allah, you will find Him before you. Remember Him in prosperity and He will remember you in adversity. Be sure that which you miss, was not to hit you; and what hits you, was never to miss you. Remember that the Help of Allah is obtained with patience, and relief emerges after distress, prosperity follows adversity, and hardship is followed by ease”.

 

Commentary:

  1. No one has the power to change the Decision of Allah.
  1. Whatever trouble one has to suffer in this world, it does not last for ever. Every trouble is followed by prosperity, pleasure and happiness.
  1. One should never ask other than Allah anyone’s help in supernatural way because it amounts to ascribing partnership with Allah. If a person is mindful of the Rights of Allah, then Allah, in return takes care of his needs and helps him.

  1. Anas (May Allah be pleased with him) said: You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah (PBUH) to be great destroying sins”.

[Al-Bukhari].

 

Commentary:  The less fear of Allah, one has the more disobedient he becomes to Him. As the fear of Allah decreases, one becomes more bold in committing sins. As the Companions of the Prophet (PBUH) were intensely fearful of Allah, they were afraid of committing even very minor sins.


  1. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, ‘Verily, ‘Allah, the Exalted, becomes angry, and His Anger is provoked when a person does what Allah has declared unlawful”.

[Al-Bukhari and Muslim].

 

Commentary:  Commitment of unlawful acts calls for the displeasure and Wrath of Allah.



  1. Abu Hurairah (May Allah be pleased with him) said that: He heard the Prophet (PBUH) said: “There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: “A good colour, a good skin and to be rid of what makes me loathsome to people”. He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels – [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: ‘Camels,’ or: ‘Cattle’]. He was given a pregnant she-camel. The angel invoked for Allah’s Blessing on it. The angel then went to the bald man and asked him what he would like best and he replied: “Good hair and to be rid of what makes me loathsome to people”. The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah’s Blessing on it. The angel then went to the blind man and asked him what he would like best, and he replied: “I wish that Allah restore my sight to me so that I may see people.” Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: “I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination”. He replied: “I have many dues to pay.” The angel then said: “I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?” He replied: “I inherited this property through generations”. The angel said: “If you are telling a lie, may Allah return you to your former condition”. The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: “If you are telling a lie, may Allah return you to your former condition”. The angel then went to the one who had been blind and said: “I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey”. He replied: “Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah’s sake”. The angel said: “Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions”.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith tells us that abundance of property and wealth is also a trial. He alone succeeds in this trial who in the midst of his riches does not forget about Allah’s Status and his own status. Rather than becoming proud of his wealth, he takes pleasure in spending it in fulfilling the needs of people and expresses gratitude to Him in practical terms. Those who take an opposite course are regarded unsuccessful because on account of their wrong attitude, they tend to falsehood, pride and miserliness which cause the displeasure of Allah.


  1. Shaddad bin Aus (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires”.

[At-Tirmidhi].

 

Commentary: This Hadith highlights the importance of the accountability of one’s self. Mere desires which are not coupled with practical efforts are of no avail because Allah grants reward on good deeds and not on yearnings and desires which are not supported by noble actions.


  1. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “It is from the excellence of (a believer’s) Islam that he should shun that which is of no concern to him”.

[At-Tirmidhi].

 

Commentary:  This Hadith lays down a very important principle that one should avoid senseless talk and actions. If one acts upon this principle, he can save himself from many sins and evils.


  1. `Umar (May Allah be pleased with him) reported that: The Prophet (PBUH) said, “No man shall be asked for the reason of beating his wife”.

[Abu Dawud].

 

Commentary:  This Hadith is also reported by Ibn Majah and Ahmad. Sheikh Al-Albani* has classified this Hadith as `weak’ since its narration is not authenticated, therefore its contents are also not valid. Islam has not given the husbands absolute right over their wives and that they will not be questioned in the Hereafter or that they should not be questioned for their action and misbehaviour with the wives. On the contrary, Islam has stressed upon them to be lenient and tender in relation with wives; and this means that they will be taken to task for any wrong and injustice done by them to their wives.

* Sh. Al-Albani is the leading authority in the science of Hadith.

 REFERENCE:
BOOK: Riyadh ul Saaliheen
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