كِتَابُ الزُّهْدِ وَالرَّقَائِقِ
Kitāb al-Zuhd wa-l-Raqāʾiq
Sincerity, Patience, Humility, and the Believer’s Honor
Nuʿaym ibn Ḥammād’s additions: opening passages and headings 1–48
زِيَادَاتُ الزُّهْدِ بِرِوَايَةِ نُعَيْمٍ
ziyādātu al-zuhdi biriwāyati nuʿaymin
Additions to Kitāb al-Zuhd in the transmission of Nuʿaym.
مَا رَوَاهُ نُعَيْمُ بْنُ حَمَّادٍ فِي نُسْخَتِهِ زَائِدًا عَلَى مَا رَوَاهُ الْمَرْوَزِيُّ عَنِ اِبْنِ الْمُبَارَكِ فِي كِتَابِ الزُّهْدِ
mā rawāhu nuʿaymu bnu ḥammādin fī nuskhatihi zāʾidan ʿalā mā rawāhu al-marwaziyyu ʿani ibni al-mubāraki fī kitābi al-zuhdi
Material transmitted by Nuʿaym ibn Ḥammād in his copy in addition to what al-Marwazī transmitted from Ibn al-Mubārak in Kitāb al-Zuhd.
أَخْبَرَنَا مَعْمَرٌ
ʾakhbaranā maʿmarun
Maʿmar informed us.
قَالَ: لَقِيَ الْحَسَنَ، رَجُلٌ يُرِيدُ الْمَسْجِدَ لِصَلَاةِ الْعِشَاءِ فِي لَيْلَةٍ مُظْلِمَةٍ أَظُنُّهَا ذَاتَ رِدَاغٍ
qāla: laqiya al-ḥasana, rajulun yurīdu al-masjida liṣalāti al-ʿishāʾi fī laylatin muẓlimatin ʾaẓunnuhā dhāta ridāghin
He said: A man met al-Ḥasan on his way to the mosque for the night prayer on a dark night, which I think was muddy.
فَقَالَ: أَفِي مِثْلِ هَذِهِ اللَّيْلَةِ يَا أَبَا سَعِيدٍ؟
faqāla: ʾafī mithli hādhihi al-laylati yā ʾabā saʿīdin?
He asked, “On a night like this, Abū Saʿīd?”
فَقَالَ الْحَسَنُ: «هُوَ التَّشْدِيدُ أَوِ الْهَلَكَةُ»
faqāla al-ḥasanu: «huwa al-tashdīdu ʾawi al-halakatu»
Al-Ḥasan replied, “It is hard striving—or ruin.”
أَخْبَرَ عَبْدُ الْحَكِيمِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ، عَنْ رَجُلٍ
ʾakhbara ʿabdu al-ḥakīmi bnu ʿabdi Allāhi bni ʾabī farwata, ʿan rajulin
ʿAbd al-Ḥakīm ibn ʿAbd Allāh ibn Abī Farwa reported, from an unnamed man,
قَالَ: كَانَ طَارِقٌ قَالَ: إِنْ لَمْ يُبَايِعْ سَعِيدُ بْنُ الْمُسَيِّبِ لَأَقْتُلَنَّهُ
qāla: kāna ṭāriqun qāla: ʾin lam yubāyiʿ saʿīdu bnu al-musayyibi laʾaqtulannahu
who said: Ṭāriq had said, “If Saʿīd ibn al-Musayyib does not give the pledge of allegiance, I will kill him.”
قَالَ: فَدَخَلْنَا عَلَى سَعِيدِ بْنِ الْمُسَيِّبِ، فَقُلْنَا لَهُ،
qāla: fadakhalnā ʿalā saʿīdi bni al-musayyibi, faqulnā lahu,
He said: We went in to see Saʿīd ibn al-Musayyib and told him.
فَقَالَ: «لَا أُبَايِعُ لِرَجُلَيْنِ»
faqāla: «lā ʾubāyiʿu lirajulayni»
He replied, “I will not pledge allegiance to two men.”
فَقِيلَ لَهُ تَغَيَّبْ،
faqīla lahu taghayyab,
He was told, “Go into hiding.”
فَقَالَ: «أَحَيْثُ لَا يَقْدِرُ عَلَيَّ اللَّهُ؟»
faqāla: «ʾaḥaythu lā yaqdiru ʿalayya Allāhu?»
He replied, “Could I go somewhere God cannot reach me?”
فَقُلْنَا: اِجْلِسْ فِي بَيْتِكَ،
faqulnā: ijlis fī baytika,
We said, “Stay in your house.”
فَقَالَ: «أُدْعَى إِلَى الْفَلَاحِ فَلَا أُجِيبُ»
faqāla: «ʾudʿā ʾilā al-falāḥi falā ʾujību»
He replied, “I am called to success, and would not answer?”
أَخْبَرَنَا حَكِيمُ بْنُ رُزَيْقٍ
ʾakhbaranā ḥakīmu bnu ruzayqin
Ḥakīm ibn Ruzayq informed us.
قَالَ: سَمِعْتُ سَعِيدَ بْنَ الْمُسَيِّبِ، سَأَلَهُ أَبِي
qāla: samiʿtu saʿīda bna al-musayyibi, saʾalahu ʾabī
He said: I heard Saʿīd ibn al-Musayyib when my father asked him
فَقَالَ: إِحْضَارُ الْجِنَازَةِ أَحَبُّ إِلَيْكَ أَوِ الْقُعُودُ فِي الْمَسْجِدِ؟
faqāla: ʾiḥḍāru al-jināzati ʾaḥabbu ʾilayka ʾawi al-quʿūdu fī al-masjidi?
which he preferred: attending a funeral or sitting in the mosque.
فَقَالَ: “ مَنْ صَلَّى عَلَى جِنَازَةٍ فَلَهُ قِيرَاطٌ، وَمَنْ تَبِعَهَا حَتَّى تُقْبَرَ فَلَهُ قِيرَاطَانِ،
faqāla: “ man ṣallā ʿalā jināzatin falahu qīrāṭun, waman tabiʿahā ḥattā tuqbara falahu qīrāṭāni,
He replied, “Whoever performs the funeral prayer earns one qīrāṭ; whoever follows the procession until burial earns two.
وَالْجُلُوسُ فِي الْمَسْجِدِ أَحَبُّ إِلَيَّ أَنْ يُسَبِّحَ لِلَّهِ وَيُهَلِّلَ وَيَسْتَغْفِرَ،
wa-l-julūsu fī al-masjidi ʾaḥabbu ʾilayya ʾan yusabbiḥa li-llāhi wayuhallila wayastaghfira,
But sitting in the mosque is dearer to me: one glorifies God, declares His oneness, and asks His forgiveness.
فَإِنَّ الْمَلَائِكَةَ تَقُولُ: آمِينَ، اللَّهُمَّ اِغْفِرْ لَهُ اللَّهُمَّ اِرْحَمْهُ،
faʾinna al-malāʾikata taqūlu: ʾāmīna, allāhumma ighfir lahu allāhumma irḥamhu,
The angels say, “Amen. God, forgive him. God, have mercy on him.”
فَإِذَا فَعَلْتَ ذَاكَ فَقُلِ: اللَّهُمَّ اِغْفِرْ لِسَعِيدِ بْنِ الْمُسَيِّبِ ”
faʾidhā faʿalta dhāka faquli: allāhumma ighfir lisaʿīdi bni al-musayyibi ”
And when you have done that, say, “God, forgive Saʿīd ibn al-Musayyib.””
أَخْبَرَ عُثْمَانُ بْنُ أَبِي الْأَسْوَدِ، عَنْ مُجَاهِدٍ
ʾakhbara ʿuthmānu bnu ʾabī al-ʾaswadi, ʿan mujāhidin
ʿUthmān ibn Abī al-Aswad reported, from Mujāhid,
قَالَ: «اِتِّبَاعُ الْجَنَائِزِ أَفْضَلُ مِنَ النَّوَافِلِ»
qāla: «ittibāʿu al-janāʾizi ʾafḍalu mina al-nawāfili»
who said, “Following funeral processions is better than voluntary prayers.”
أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ إِسْمَاعِيلَ بْنِ عُبَيْدِ اللَّهِ
ʾakhbaranā ʿabdu al-raḥmāni bnu yazīda bni jābirin, ʿan ʾismāʿīla bni ʿubaydi Allāhi
ʿAbd al-Raḥmān ibn Yazīd ibn Jābir informed us, from Ismāʿīl ibn ʿUbayd Allāh.
قَالَ: حَدَّثَتْنِي أُمُّ الدَّرْدَاءِ، أَنَّ أَبَا الدَّرْدَاءِ،
qāla: ḥaddathatnī ʾummu al-dardāʾi, ʾanna ʾabā al-dardāʾi,
He said: Umm al-Dardāʾ told me that Abū al-Dardāʾ
أَتَى بَابَ مُعَاوِيَةَ، فَاسْتَأْذَنَ فَلَمْ يُؤْذَنْ لَهُ،
ʾatā bāba muʿāwiyata, fastaʾdhana falam yuʾdhan lahu,
came to Muʿāwiya’s door and asked to be admitted, but was not given permission.
فَرَجَعَ إِلَى جُلَسَائِهِ، ثُمَّ عَادَ فَلَمْ يُؤْذَنْ لَهُ،
farajaʿa ʾilā julasāʾihi, thumma ʿāda falam yuʾdhan lahu,
He returned to his companions, then tried again and was still not admitted.
فَقَالَ: «مَنْ يَغْشَ سُدَّةَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ،
faqāla: «man yaghsha suddata al-sulṭāni yaqum wayaqʿud,
He said, “Whoever frequents a ruler’s doorstep is made to stand and sit at another’s pleasure.
وَمَنْ يَجِدْ بَابًا مُغْلَقًا يَجِدْ إِلَى جَانِبِهِ بَابًا فَيْحًا رَحْبًا
waman yajid bāban mughlaqan yajid ʾilā jānibihi bāban fayḥan raḥban
Whoever finds one door closed will find beside it a wide, spacious door:
إِنْ دَعَا أُجِيبَ وَإِنْ سَأَلَ أُعْطِيَ»
ʾin daʿā ʾujība waʾin saʾala ʾuʿṭiya»
if he prays, he will be answered; if he asks, he will be given.”
أَخْبَرَنَا يُونُسُ بْنُ أَبِي إِسْحَاقَ، وَعَبْدُ الرَّحْمَنِ الْمَسْعُودِيُّ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ
ʾakhbaranā yūnusu bnu ʾabī ʾisḥāqa, waʿabdu al-raḥmāni al-masʿūdiyyu, ʿan ʾabī ʾisḥāqa, ʿan ʿamri bni maymūnin
Yūnus ibn Abī Isḥāq and ʿAbd al-Raḥmān al-Masʿūdī informed us, from Abū Isḥāq, from ʿAmr ibn Maymūn.
قَالَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُونَ:
qāla: kāna ʾaṣḥābu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlūna:
He said: The companions of the Messenger of God, may God bless him and grant him peace, used to say:
«إِنَّ بُيُوتَ اللَّهِ فِي الْأَرْضِ الْمَسَاجِدُ،
«ʾinna buyūta Allāhi fī al-ʾarḍi al-masājidu,
“God’s houses on earth are the mosques;
وَإِنَّ حَقًّا عَلَى اللَّهِ أَنْ يُكْرِمُ مَنْ زَارَهُ فِيهَا»
waʾinna ḥaqqan ʿalā Allāhi ʾan yukrimu man zārahu fīhā»
and God will surely honor whoever visits Him there.”
أَخْبَرَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ الْبُنَانِيِّ
ʾakhbaranā sulaymānu bnu al-mughīrati, ʿan thābitin al-bunāniyyi
Sulaymān ibn al-Mughīra informed us, from Thābit al-Bunānī.
قَالَ: نَا رَجُلٌ، مِنْ أَهْلِ الشَّامِ، وَكَانَ يَتْبَعُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ فَيَسْمَعُ مِنْهُ
qāla: nā rajulun, min ʾahli al-shāmi, wakāna yatbaʿu ʿabda Allāhi bna ʿamri bni al-ʿāṣi fayasmaʿu minhu
He said: A man from Syria related to us; he used to follow ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ and hear him speak.
قَالَ: كُنْتُ مَعَهُ فَلَقِيَ نَوْفًا،
qāla: kuntu maʿahu falaqiya nawfan,
He said: I was with him when he met Nawf.
فَقَالَ نَوْفٌ: “ ذُكِرَ لَنَا أَنَّ اللَّهَ قَالَ لِمَلَائِكَتِهِ: اُدْعُوا إِلَيَّ عِبَادِي،
faqāla nawfun: “ dhukira lanā ʾanna Allāha qāla limalāʾikatihi: udʿū ʾilayya ʿibādī,
Nawf said, “We have been told that God said to His angels, ‘Call My servants to Me.’
فَقَالُوا: يَا رَبُّ وَكَيْفَ وَالسَّمَوَاتُ السَّبْعُ دُونَهُمْ وَالْعَرْشُ فَوْقَ ذَلِكَ؟
faqālū: yā rabbu wakayfa wa-l-samawātu al-sabʿu dūnahum wa-l-ʿarshu fawqa dhālika?
They asked, ‘Lord, how, when the seven heavens lie between them and the Throne is above them?’
فَقَالَ: إِنَّهُمْ إِذَا قَالُوا: لَا إِلَهَ إِلَّا اللَّهُ فَقَدِ اِسْتَجَابُوا لِي ”
faqāla: ʾinnahum ʾidhā qālū: lā ʾilāha ʾillā Allāhu faqadi istajābū lī ”
He replied, ‘When they say, “There is no god but God,” they have answered My call.’”
قَالَ: يَقُولُ عَبْدُ اللَّهِ بْنُ عَمْرٍو:
qāla: yaqūlu ʿabdu Allāhi bnu ʿamrin:
He said: ʿAbd Allāh ibn ʿAmr was saying:
- قَالَ الشَّامِيُّ: وَإِنَّ يَدَهُ لَعَلَى عَاتِقِي أَوْ قَالَ: ذَقْنِي ـ
- qāla al-shāmiyyu: waʾinna yadahu laʿalā ʿātiqī ʾaw qāla: dhaqnī —
(The Syrian added, “His hand was on my shoulder—or he said, my chin.”)
صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صَلَاةَ الْمَغْرِبِ، أَوْ قَالَ: غَيْرَهَا
ṣallaynā maʿa rasūli Allāhi ṣalāta al-maghribi, ʾaw qāla: ghayrahā
“We prayed the sunset prayer with the Messenger of God—or he said, another prayer
- شَكَّ سُلَيْمَانُ -
- shakka sulaymānu -
—Sulaymān was uncertain—
فَقَعَدَ رَهْطٌ أَنَا فِيهِمْ يَنْتَظِرُونَ الصَّلَاةَ الْأُخْرَى،
faqaʿada rahṭun ʾanā fīhim yantaẓirūna al-ṣalāta al-ʾukhrā,
and a group of us remained, waiting for the next prayer.
فَأَقْبَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسْرِعُ الْمَشْيَ كَأَنِّي أَنْظُرُ إِلَى رَفْعِهِ إِزَارَهُ، كَيْ يَكُونَ أَحَثَّ لَهُ فِي الْمَشْيِ،
faʾaqbala al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yusriʿu al-mashya kaʾannī ʾanẓuru ʾilā rafʿihi ʾizārahu, kay yakūna ʾaḥaththa lahu fī al-mashyi,
The Prophet, may God bless him and grant him peace, approached at a quick pace. I can still picture him lifting his lower garment to walk faster.
فَانْتَهَى إِلَيَّ فَقَالَ: “ أَلَا أَبْشِرُوا هَذَا رَبُّكُمْ أَمَرَ بِبَابِ السَّمَاءِ الْوُسْطَى - أَوْ قَالَ: السَّمَاءِ -
fantahā ʾilayya faqāla: “ ʾalā ʾabshirū hādhā rabbukum ʾamara bibābi al-samāʾi al-wusṭā - ʾaw qāla: al-samāʾi -
He reached me and said, ‘Be glad! Your Lord has ordered the gate of the middle heaven—or perhaps he said, of heaven—to be opened.
فَفَتَحَهُ فَفَاخَرَ بِكُمُ الْمَلَائِكَةَ،
fafataḥahu fafākhara bikumu al-malāʾikata,
He opened it and spoke proudly of you to the angels,
فَقَالَ: اُنْظُرُوا إِلَى عِبَادِي أَدُّوا حَقًّا مِنْ حَقِّي ثُمَّ انْتَظَرُوا أَدَاءَ حَقٍّ آخَرَ يُؤَدُّونَهُ ”
faqāla: unẓurū ʾilā ʿibādī ʾaddū ḥaqqan min ḥaqqī thumma intaẓarū ʾadāʾa ḥaqqin ʾākhara yuʾaddūnahu ”
saying, “Look at My servants: they have fulfilled one duty owed to Me and now await the performance of another.”’”
أَخْبَرَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي حَازِمٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِيهِ
ʾakhbaranā sufyānu bnu ʿuyaynata, ʿan ʾabī ḥāzimin, ʿan saʿīdi bni al-musayyibi, ʿan ʾabīhi
Sufyān ibn ʿUyayna informed us, from Abū Ḥāzim, from Saʿīd ibn al-Musayyib, from his father.
قَالَ: أَتَانِي عَبْدُ اللَّهِ بْنُ سَلَامٍ، وَأَنَا فِي الْمَسْجِدِ،
qāla: ʾatānī ʿabdu Allāhi bnu salāmin, waʾanā fī al-masjidi,
He said: ʿAbd Allāh ibn Salām came to me while I was in the mosque
فَقَالَ: «يَا مُسَيِّبُ إِنَّ لِهَذَا الْمَسْجِدِ أَوْتَادًا
faqāla: «yā musayyibu ʾinna lihādhā al-masjidi ʾawtādan
and said, “Musayyib, this mosque has pillars among its people;
هُمْ أَوْ. . . يَتَعَاهَدُونَ الرَّجُلَ،
hum ʾaw. . . yataʿāhadūna al-rajula,
they are—or …—they keep watch over a person.
فَإِنْ كَانَ مَرِيضًا عَادُوهُ، وَإِنْ كَانَ فِي حَاجَةٍ أَعَانُوهُ»
faʾin kāna marīḍan ʿādūhu, waʾin kāna fī ḥājatin ʾaʿānūhu»
If he falls ill, they visit him; if he needs help, they help him.”
بَابٌ فِي الْمَشْيِ إِلَى الْمَسْجِدِ
bābun fī al-mashyi ʾilā al-masjidi
Chapter on walking to the mosque.
أَنَا شُعْبَةُ، عَنْ دَاوُدَ بْنِ فَرَاهِيجَ،
ʾanā shuʿbatu, ʿan dāwuda bni farāhīja,
Shuʿba informed us, from Dāwūd ibn Farāhīj,
عَنْ مَوْلًى لِسُفْيَانَ بْنِ مَزْيَدٍ،
ʿan mawlan lisufyāna bni mazyadin,
from a freedman of Sufyān ibn Mazyad,
أَوْ قَالَ: مَرْثَدٍ أَنَّهُ كَانَ يَنْطَلِقُ إِلَى الْمَسْجِدِ وَهُوَ مُسْتَعْجِلٌ،
ʾaw qāla: marthadin ʾannahu kāna yanṭaliqu ʾilā al-masjidi wahuwa mustaʿjilun,
or perhaps he said “Marthad,” who used to set off for the mosque in haste.
فَلَقِيَ الزُّبَيْرَ بْنَ الْعَوَّامِ،
falaqiya al-zubayra bna al-ʿawwāmi,
He met al-Zubayr ibn al-ʿAwwām,
فَقَالَ: " اِقْصِدْ فِي مَشْيِكَ؛
faqāla: " iqṣid fī mashyika;
who told him, “Walk at a measured pace;
فَإِنَّكَ فِي صَلَاةٍ،
faʾinnaka fī ṣalātin,
for you are at prayer,
وَلَنْ تَخْطُوَ خُطْوَةً إِلَّا رَفَعَكَ اللَّهُ بِهَا دَرَجَةً وَحَطَّ بِهَا عَنْكَ خَطِيئَةً
walan takhṭuwa khuṭwatan ʾillā rafaʿaka Allāhu bihā darajatan waḥaṭṭa bihā ʿanka khaṭīʾatan
and every step you take will raise you a degree with God and remove one of your sins.”
أَنَا أَبُو بَكْرِ بْنُ أَبِي مَرْيَمَ، عَنْ يَحْيَى بْنِ يَحْيَى الْغَسَّانِيِّ،
ʾanā ʾabū bakri bnu ʾabī maryama, ʿan yaḥyā bni yaḥyā al-ghassāniyyi,
Abū Bakr ibn Abī Maryam informed us, from Yaḥyā ibn Yaḥyā al-Ghassānī.
قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:
qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama:
He said: The Messenger of God, may God bless him and grant him peace, said:
«مَشْيُكَ إِلَى الْمَسْجِدِ، وَرُجُوعُكَ إِلَى بَيْتِكَ فِي الْأَجْرِ سَوَاءٌ»
«mashyuka ʾilā al-masjidi, warujūʿuka ʾilā baytika fī al-ʾajri sawāʾun»
“Your walk to the mosque and your return home are equal in reward.”
سَمِعْتُ اِبْنَ الْمُبَارَكِ قَالَ:
samiʿtu ibna al-mubāraki qāla:
I heard Ibn al-Mubārak say:
أَفَادَنِي هَذَا الْحَدِيثُ حَدِيثُ يَحْيَى بْنِ يَحْيَى الْغَسَّانِيِّ بِالرَّقَّةِ
ʾafādanī hādhā al-ḥadīthu ḥadīthu yaḥyā bni yaḥyā al-ghassāniyyi bi-l-raqqati
“This report, the report of Yaḥyā ibn Yaḥyā al-Ghassānī, was conveyed to me in al-Raqqa.
فَرَجَعْتُ بَعْدُ إِلَى حِمْصَ حَتَّى سَأَلْتُهُ
farajaʿtu baʿdu ʾilā ḥimṣa ḥattā saʾaltuhu
Later I returned to Ḥimṣ to ask him about it.”
بَابٌ فِي الْعُزْلَةِ
bābun fī al-ʿuzlati
Chapter on seclusion.
أَنَا شُعْبَةُ بْنُ الْحَجَّاجِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ،
ʾanā shuʿbatu bnu al-ḥajjāji, ʿan khubaybi bni ʿabdi al-raḥmāni, ʿan ḥafṣi bni ʿāṣimi bni ʿumara bni al-khaṭṭābi,
Shuʿba ibn al-Ḥajjāj informed us, from Khubayb ibn ʿAbd al-Raḥmān, from Ḥafṣ ibn ʿĀṣim ibn ʿUmar ibn al-Khaṭṭāb,
أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: «خُذُوا بِحَظِّكُمْ مِنَ الْعُزْلَةِ»
ʾanna ʿumara bna al-khaṭṭābi qāla: «khudhū biḥaẓẓikum mina al-ʿuzlati»
that ʿUmar ibn al-Khaṭṭāb said, “Take your share of seclusion.”
أَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ
ʾanā ʾismāʿīlu bnu ʾabī khālidin, ʿan qaysi bni ʾabī ḥāzimin
Ismāʿīl ibn Abī Khālid informed us, from Qays ibn Abī Ḥāzim.
قَالَ: سَمِعْتُ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ يَقُولُ: «إِنَّ أَقَلَّ الْعَيْبِ عَلَى الْمَرْءِ أَنْ يَجْلِسَ فِي دَارِهِ»
qāla: samiʿtu ṭalḥata bna ʿubaydi Allāhi yaqūlu: «ʾinna ʾaqalla al-ʿaybi ʿalā al-marʾi ʾan yajlisa fī dārihi»
He said: I heard Ṭalḥa ibn ʿUbayd Allāh say, “A person is least open to criticism when he stays at home.”
أَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ، عَنْ مُسْلِمٍ الْبَطِينِ، عَنْ عَدَسَةَ الطَّائِيِّ
ʾanā sufyānu, ʿan sulaymāna, ʿan muslimin al-baṭīni, ʿan ʿadasata al-ṭāʾiyyi
Sufyān informed us, from Sulaymān, from Muslim al-Baṭīn, from ʿAdasa al-Ṭāʾī.
قَالَ: مَرَّ بِنَا عَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَنَحْنُ بِزُبَالَةٍ أَتَيْنَا بِطَيْرٍ
qāla: marra binā ʿabdu Allāhi bnu masʿūdin wanaḥnu bizubālatin ʾataynā biṭayrin
He said: ʿAbd Allāh ibn Masʿūd passed us at Zubāla when we had brought in a bird.
فَقَالَ: مِنْ أَيْنَ صِيدَ؟ أَوْ مِنْ أَيْنَ أُصِيبَ هَذَا الطَّيْرُ؟،
faqāla: min ʾayna ṣīda? ʾaw min ʾayna ʾuṣība hādhā al-ṭayru?,
He asked, “Where was it hunted? Or where was this bird caught?”
فَقُلْنَا: مِنْ مَسِيرَةِ ثَلَاثٍ،
faqulnā: min masīrati thalāthin,
We replied, “A three-day journey away.”
فَقَالَ: لَوَدِدْتُ أَنِّي حَيْثُ أُصِيبَ هَذَا الطَّيْرُ لَا يُكَلِّمُنِي بَشَرٌ وَلَا أُكَلِّمُهُ
faqāla: lawadidtu ʾannī ḥaythu ʾuṣība hādhā al-ṭayru lā yukallimunī basharun walā ʾukallimuhu
He said, “I wish I were where this bird was caught, with no human being speaking to me and no one to whom I spoke.”
نَا اِبْنُ الْمُبَارَكِ قَالَ: بَلَغَنِي عَنْ ثَوْرٍ، عَنْ مُسْلِمٍ، عَنْ أَبِي الدَّرْدَاءِ
nā ibnu al-mubāraki qāla: balaghanī ʿan thawrin, ʿan muslimin, ʿan ʾabī al-dardāʾi
Ibn al-Mubārak related to us. He said: Word reached me from Thawr, from Muslim, from Abū al-Dardāʾ.
قَالَ: «نِعْمَ صَوْمَعَةُ الْمَرْءِ الْمُسْلِمِ بَيْتُهُ،
qāla: «niʿma ṣawmaʿatu al-marʾi al-muslimi baytuhu,
He said, “How fine a hermitage a Muslim’s home is.
يَحْفَظُ عَلَيْهِ نَفْسَهُ وَسَمْعَهُ وَبَصَرَهُ،
yaḥfaẓu ʿalayhi nafsahu wasamʿahu wabaṣarahu,
It safeguards his person, his hearing, and his sight.
وَإِيَّاكُمْ وَمَجَالِسَ السُّوقِ؛ فَإِنَّهَا تُلْهِي وَتُطْغِي»
waʾiyyākum wamajālisa al-sūqi; faʾinnahā tulhī watuṭghī»
Beware of gatherings in the marketplace: they distract and lead people to overstep.”
أَنَا الْمُبَارَكُ بْنُ فَضَالَةَ، عَنِ الْحَسَنِ
ʾanā al-mubāraku bnu faḍālata, ʿani al-ḥasani
Al-Mubārak ibn Faḍāla informed us, from al-Ḥasan.
قَالَ: " مَا كُنْتَ تَلْقَى الْمُسْلِمِينَ إِلَّا فِي مَسَاجِدِهِمْ أَوْ فِي صَوَامِعِهِمْ،
qāla: " mā kunta talqā al-muslimīna ʾillā fī masājidihim ʾaw fī ṣawāmiʿihim,
He said, “You used to find Muslims only in their mosques or their retreats,
يَعْنِي بُيُوتَهُمْ أَوْ حِلًّا مِنَ الدُّنْيَا يُعْذَرُونَ بِهَا،
yaʿnī buyūtahum ʾaw ḥillan mina al-dunyā yuʿdharūna bihā,
meaning their homes, or occupied with some permissible worldly matter for which they could be excused.
فَلَمْ يَكُونُوا أَسْقَطَ بَيْنَ ذَلِكَ، يَحْثِي النِّسَاءُ فِي وُجُوهِهِمْ،
falam yakūnū ʾasqaṭa bayna dhālika, yaḥthī al-nisāʾu fī wujūhihim,
They did not sink lower than that; women threw [something] into their faces.”
كَأَنَّهُ يَعْنِي الْمَجَانِينَ
kaʾannahu yaʿnī al-majānīna
It seems that he meant madmen.
أَنَا اِبْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي بَكْرُ بْنُ سَوَادَةَ
ʾanā ibnu lahīʿata qāla: ḥaddathanī bakru bnu sawādata
Ibn Lahīʿa informed us. He said: Bakr ibn Sawāda related to me.
قَالَ: كَانَ رَجُلٌ يَعْتَزِلُ النَّاسَ إِنَّمَا هُوَ وَحْدَهُ،
qāla: kāna rajulun yaʿtazilu al-nāsa ʾinnamā huwa waḥdahu,
He said: A man withdrew from people and lived entirely alone.
فَجَاءَهُ أَبُو الدَّرْدَاءِ فَقَالَ: «أَنْشُدُكَ اللَّهَ مَا يَحْمِلُكَ عَلَى أَنْ تَعْتَزِلَ النَّاسَ»
fajāʾahu ʾabū al-dardāʾi faqāla: «ʾanshuduka Allāha mā yaḥmiluka ʿalā ʾan taʿtazila al-nāsa»
Abū al-Dardāʾ came to him and asked, “I ask you by God: what makes you keep away from people?”
فَقَالَ: إِنِّي أَخْشَى أَنْ أُسْلَبَ دِينِي وَلَا أَشْعُرَ،
faqāla: ʾinnī ʾakhshā ʾan ʾuslaba dīnī walā ʾashʿura,
He replied, “I fear my religion might be taken from me without my even realizing it.”
فَقَالَ: «أَتَرَى فِي الْجُنْدِ مِائَةً يَخَافُونَ اللَّهَ مَا تَخَافُهُ؟»
faqāla: «ʾatarā fī al-jundi miʾatan yakhāfūna Allāha mā takhāfuhu?»
He asked, “Do you think a hundred men in the army fear God as you fear Him?”
قَالَ: «فَلَمْ يَزَلْ يُنْقِصُ حَتَّى بَلَغَ عَشَرَةً»
qāla: «falam yazal yunqiṣu ḥattā balagha ʿasharatan»
He continued lowering the number until he reached ten.
قَالَ: فَحَدَّثْتُ بِهِ رَجُلًا مِنْ أَهْلِ الشَّامِ
qāla: faḥaddathtu bihi rajulan min ʾahli al-shāmi
He said: I told this to a man from Syria.
فَقَالَ: ذَاكَ شُرَحْبِيلُ بْنُ السِّمْطِ
faqāla: dhāka shuraḥbīlu bnu al-simṭi
He replied, “That was Shuraḥbīl ibn al-Simṭ.”
أَنَا يَحْيَى بْنُ أَيُّوبَ، عَنِ اِبْنِ غَزِيَّةَ
ʾanā yaḥyā bnu ʾayyūba, ʿani ibni ghaziyyata
Yaḥyā ibn Ayyūb informed us, from Ibn Ghaziyya.
قَالَ: كَانَ أَبُو الْجَهْمِ بْنُ الْحَارِثِ بْنِ الصِّمَّةِ ، لَا يُجَالِسُ النَّاسَ،
qāla: kāna ʾabū al-jahmi bnu al-ḥārithi bni al-ṣimmati , lā yujālisu al-nāsa,
He said: Abū al-Jahm ibn al-Ḥārith ibn al-Ṣimma did not sit with people.
فَإِذَا قِيلَ لَهُ، قَالَ: «النَّاسُ شَرٌّ مِنَ الْوَحْدَةِ»
faʾidhā qīla lahu, qāla: «al-nāsu sharrun mina al-waḥdati»
When questioned about it, he would say, “People are worse than solitude.”
وَكَانَ يَقُولُ: «لَا أَؤُمُّ أَحَدًا مَا عِشْتُ، وَلَا أَرْكَبُ دَابَّةً إِلَّا وَأَنَا ضَامِنٌ
wakāna yaqūlu: «lā ʾaʾummu ʾaḥadan mā ʿishtu, walā ʾarkabu dābbatan ʾillā waʾanā ḍāminun
He would also say, “As long as I live, I will never lead anyone in prayer or ride a mount unless I am under a guarantee
يُرِيدُ عَلَى اللَّهِ
yurīdu ʿalā Allāhi
—he meant, a guarantee from God.”
وَكَانَ ـ زَعَمُوا ـ مِنْ أَعْبَدِ النَّاسِ وَأَشَدِّهِمُ اِجْتِهَادًا , وَكَانَ لَا يُفَارِقُ الْمَسْجِدَ»
wakāna — zaʿamū — min ʾaʿbadi al-nāsi waʾashaddihimu ijtihādan , wakāna lā yufāriqu al-masjida»
They said he was among the most devout and diligent of people and that he never left the mosque.
أَنَا الْأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ
ʾanā al-ʾawzāʿiyyu, ʿan yaḥyā bni ʾabī kathīrin
Al-Awzāʿī informed us, from Yaḥyā ibn Abī Kathīr.
قَالَ: لَمَّا قَدِمَ مُعَاوِيَةُ يُرِيدُ الْحَجَّ تَلَقَّاهُ أُنَاسٌ مِنْ أَهْلِ الْمَدِينَةِ
qāla: lammā qadima muʿāwiyatu yurīdu al-ḥajja talaqqāhu ʾunāsun min ʾahli al-madīnati
He said: When Muʿāwiya arrived on his way to pilgrimage, some Medinans went out to meet him.
فَقِيلَ لِأَبِي هُرَيْرَةَ: أَلَا تَرْكَبُ؟ فَتَلْقَى أَمِيرَ الْمُؤْمِنِينَ؟
faqīla liʾabī hurayrata: ʾalā tarkabu? fatalqā ʾamīra al-muʾminīna?
Abū Hurayra was asked, “Will you not ride out to meet the Commander of the Faithful?”
فَقَالَ: «إِنِّي أَكْرَهُ أَنْ أَرْكَبَ مَرْكَبًا لَا أَكُونُ فِيهِ ضَامِنًا عَلَى اللَّهِ»
faqāla: «ʾinnī ʾakrahu ʾan ʾarkaba markaban lā ʾakūnu fīhi ḍāminan ʿalā Allāhi»
He replied, “I dislike taking a ride in which I am not under God’s guarantee.”
أَنَا اِبْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي اِبْنُ غَزِيَّةَ،
ʾanā ibnu lahīʿata qāla: ḥaddathanī ibnu ghaziyyata,
Ibn Lahīʿa informed us. He said: Ibn Ghaziyya related to me
أَنَّ حَمْزَةَ، مِنْ بَعْضِ وَلَدِ اِبْنِ مَسْعُودٍ قَالَ: «طُوبَى لِمَنْ أَخْلَصَ دُعَاءَهُ وَعِبَادَتَهُ لِلَّهِ،
ʾanna ḥamzata, min baʿḍi waladi ibni masʿūdin qāla: «ṭūbā liman ʾakhlaṣa duʿāʾahu waʿibādatahu li-llāhi,
that Ḥamza, one of Ibn Masʿūd’s descendants, said, “Blessed is the person who makes prayer and worship sincerely God’s alone,
وَلَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ،
walam yashghal qalbahu bimā tarā ʿaynāhu,
whose heart is not distracted by what his eyes see,
وَلَمْ يُنْسِهِ ذِكْرَ اللَّهِ مَا تَسْمَعُ أُذُنَاهُ،
walam yunsihi dhikra Allāhi mā tasmaʿu ʾudhunāhu,
whose ears do not make him forget to remember God by what they hear,
وَلَمْ يُحْزِنْ نَفْسَهُ بِمَا أُعْطِيَ غَيْرُهُ»
walam yuḥzin nafsahu bimā ʾuʿṭiya ghayruhu»
and who does not grieve over what others have been given.”
أَنَا زَائِدَةُ بْنُ قُدَامَةَ، عَنْ سُلَيْمَانَ، عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ، عَنْ أُمِّهِ -
ʾanā zāʾidatu bnu qudāmata, ʿan sulaymāna, ʿan mūsā bni ʿabdi Allāhi, ʿan ʾummihi -
Zāʾida ibn Qudāma informed us, from Sulaymān, from Mūsā ibn ʿAbd Allāh, from his mother—
قَالَ سُلَيْمَانُ: وَأُمُّهُ بِنْتُ حُذَيْفَةَ -
qāla sulaymānu: waʾummuhu bintu ḥudhayfata -
Sulaymān said: His mother was Ḥudhayfa’s daughter—
عَنْ حُذَيْفَةَ قَالَ: «وَاللَّهِ لَوَدِدْتُ أَنَّ لِي مَنْ يُصْلِحُ لِي فِي مَالِي،
ʿan ḥudhayfata qāla: «wa-llāhi lawadidtu ʾanna lī man yuṣliḥu lī fī mālī,
from Ḥudhayfa, who said, “By God, I wish I had someone to manage my property for me.
ثُمَّ أَغْلَقْتُ عَلَيَّ بَابِي فَلَمْ يَدْخُلْ عَلَيَّ بَشَرٌ وَلَمْ أَخْرُجْ إِلَيْهِ حَتَّى أَلْحَقَ بِاللَّهِ»
thumma ʾaghlaqtu ʿalayya bābī falam yadkhul ʿalayya basharun walam ʾakhruj ʾilayhi ḥattā ʾalḥaqa bi-llāhi»
Then I would shut my door; no one would enter to see me and I would go out to no one until I met God.”
أَنَا مَالِكُ بْنُ مِغْوَلٍ قَالَ: أَخْبَرَنَا الشَّعْبِيُّ
ʾanā māliku bnu mighwalin qāla: ʾakhbaranā al-shaʿbiyyu
Mālik ibn Mighwal informed us. He said: Al-Shaʿbī told us.
قَالَ: مَا جَلَسَ رَبِيعُ بْنُ خُثَيْمٍ عَلَى مَجْلِسٍ وَلَا ظَهْرِ طَرِيقِ كَذَا وَكَذَا:
qāla: mā jalasa rabīʿu bnu khuthaymin ʿalā majlisin walā ẓahri ṭarīqi kadhā wakadhā:
He said: Rabīʿ ibn Khuthaym would not sit in an assembly or by a road, and so forth.
قَالَ: «أَخَافُ أَنْ يُظْلَمَ رَجُلٌ فَلَا أَنْصُرُهُ،
qāla: «ʾakhāfu ʾan yuẓlama rajulun falā ʾanṣuruhu,
He said, “I fear someone might be wronged and I would not defend him,
أَوْ يَفْتَرِيَ رَجُلٌ عَلَى آخَرَ وَأُكَلَّفَ عَلَيْهِ الشَّهَادَةَ،
ʾaw yaftariya rajulun ʿalā ʾākhara waʾukallafa ʿalayhi al-shahādata,
or someone might make a false charge against another and I would be called to testify about it,
أَوْ يُسَلِّمَ عَلَيَّ فَلَا أَرُدَّ السَّلَامَ،
ʾaw yusallima ʿalayya falā ʾarudda al-salāma,
or someone might greet me and I would fail to return the greeting,
أَوْ يَقَعَ عَنْ حَامِلَةٍ حِمْلُهَا وَلَا أَحْمِلُ عَلَيْهَا»
ʾaw yaqaʿa ʿan ḥāmilatin ḥimluhā walā ʾaḥmilu ʿalayhā»
or a carrier’s load might fall and I would fail to put it back.”
قَالَ: فَأَنْشَأَ يَذْكُرُ مِنْ هَذَا
qāla: faʾanshaʾa yadhkuru min hādhā
He went on mentioning things of this kind.
قَالَ : وَكُنَّا نَدْخُلُ عَلَيْهِ بَيْتَهُ
qāla : wakunnā nadkhulu ʿalayhi baytahu
He said: We used to visit him at his home.
أَخْبَرَنَا سُفْيَانُ قَالَ: «لَمْ يُرَ رَبِيعُ بْنُ خُثَيْمٍ فِي الْمَجْلِسِ قَطُّ»
ʾakhbaranā sufyānu qāla: «lam yura rabīʿu bnu khuthaymin fī al-majlisi qaṭṭu»
Sufyān informed us. He said, “Rabīʿ ibn Khuthaym was never seen sitting in the assembly.”
أَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ
ʾanā sufyānu, ʿan manṣūrin, ʿan ʾibrāhīma
Sufyān informed us, from Manṣūr, from Ibrāhīm.
قَالَ: قَالَ فُلَانٌ: «مَا أَرَى رَبِيعَ بْنَ خُثَيْمٍ، تَكَلَّمَ مُنْذُ عِشْرِينَ سَنَةً بِكَلِمَةٍ إِلَّا تَصْعَدُ»
qāla: qāla fulānun: «mā ʾarā rabīʿa bna khuthaymin, takallama mundhu ʿishrīna sanatan bikalimatin ʾillā taṣʿadu»
He said: Someone said, “I do not think Rabīʿ ibn Khuthaym has uttered a word in twenty years unless it rose upward.”
أَنَا سُفْيَانُ، عَنْ نُسَيْرِ بْنِ ذُعْلُوقٍ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ
ʾanā sufyānu, ʿan nusayri bni dhuʿlūqin, ʿan ʾibrāhīma al-taymiyyi
Sufyān informed us, from Nusayr ibn Dhuʿlūq, from Ibrāhīm al-Taymī.
قَالَ: حَدَّثَنِي مَنْ صَحِبَ رَبِيعَ بْنَ خُثَيْمٍ عِشْرِينَ عَامًا «فَلَمْ يَسْمَعْ مِنْهُ كَلِمَةً تُعَابُ عَلَيْهِ»
qāla: ḥaddathanī man ṣaḥiba rabīʿa bna khuthaymin ʿishrīna ʿāman «falam yasmaʿ minhu kalimatan tuʿābu ʿalayhi»
He said: Someone who kept company with Rabīʿ ibn Khuthaym for twenty years told me that he never heard him say a word that could be held against him.
قَالَ: وَنَا أَيْضًا
qāla: wanā ʾayḍan
He said: He related to us also.
قَالَ: جَالَسَ رَجُلٌ أُرَاهُ مِنْ تَيْمٍ رَبِيعَ بْنَ خُثَيْمٍ عَشْرَ سِنِينَ
qāla: jālasa rajulun ʾurāhu min taymin rabīʿa bna khuthaymin ʿashra sinīna
He said: A man, whom I think was from Taym, kept company with Rabīʿ ibn Khuthaym for ten years.
قَالَ: فَمَا سَأَلَنِي عَنْ شَيْءٍ إِلَّا أَنَّهُ قَالَ: «وَالِدَتُكَ حَيَّةٌ؟»
qāla: famā saʾalanī ʿan shayʾin ʾillā ʾannahu qāla: «wālidatuka ḥayyatun?»
He said: He never asked me anything except, “Is your mother alive?”
وَقَالَ: «كَمْ لَكُمْ مِنْ مَسْجِدٍ؟»
waqāla: «kam lakum min masjidin?»
And he said, “How many mosques do you have?”
أَنَا عِيسَى بْنُ عُمَرَ قَالَ: كَأَنَّهُمْ ذَكَرُوا عِنْدَ رَبِيعِ بْنِ خُثَيْمٍ شَيْئًا مِنْ أَمْرِ النَّاسِ،
ʾanā ʿīsā bnu ʿumara qāla: kaʾannahum dhakarū ʿinda rabīʿi bni khuthaymin shayʾan min ʾamri al-nāsi,
ʿĪsā ibn ʿUmar informed us. He said: It seems they mentioned some matter concerning people in the presence of Rabīʿ ibn Khuthaym.
فَقَالَ رَبِيعٌ: «ذِكْرُ اللَّهِ خَيْرٌ لَكُمْ مِنْ ذِكْرِ الرِّجَالِ»
faqāla rabīʿun: «dhikru Allāhi khayrun lakum min dhikri al-rijāli»
Rabīʿ said, “Remembering God is better for you than talking about people.”
أَنَا عِيسَى بْنُ عُمَرَ قَالَ: أَنَا عَمْرُو بْنُ مُرَّةَ
ʾanā ʿīsā bnu ʿumara qāla: ʾanā ʿamru bnu murrata
ʿĪsā ibn ʿUmar informed us. He said: ʿAmr ibn Murra informed us.
قَالَ: حَدَّثَنِي رَجُلٌ، مِنْ أَهْلِ رَبِيعِ بْنِ خُثَيْمٍ
qāla: ḥaddathanī rajulun, min ʾahli rabīʿi bni khuthaymin
He said: A man from Rabīʿ ibn Khuthaym’s household told me:
«مَا سَمِعْنَا مِنْ رَبِيعٍ كَلِمَةً نَرَى عَصَى اللَّهَ فِيهَا مُنْذُ عِشْرِينَ سَنَةً»
«mā samiʿnā min rabīʿin kalimatan narā ʿaṣā Allāha fīhā mundhu ʿishrīna sanatan»
“For twenty years we have not heard Rabīʿ say a word in which we thought he had disobeyed God.”
أَنَا سُفْيَانُ، عَنْ أَبِي طُعْمَةَ، عَنْ رَجُلٍ مِنَ الْحَيِّ وَرُبَّمَا قَالَ: هُبَيْرَةُ بْنُ خُزَيْمَةَ
ʾanā sufyānu, ʿan ʾabī ṭuʿmata, ʿan rajulin mina al-ḥayyi warubbamā qāla: hubayratu bnu khuzaymata
Sufyān informed us, from Abū Ṭuʿma, from a man of the tribe—or perhaps he said, “Hubayra ibn Khuzayma.”
قَالَ: أَتَيْتُ رَبِيعَ بْنَ خُثَيْمٍ بِنَعْيِ الْحُسَيْنِ،
qāla: ʾataytu rabīʿa bna khuthaymin binaʿyi al-ḥusayni,
He said: I went to Rabīʿ ibn Khuthaym with news of al-Ḥusayn’s death.
وَقَالُوا: الْيَوْمَ يَتَكَلَّمُ،
waqālū: al-yawma yatakallamu,
They said, “Today he will speak.”
فَقَالَ: «قَتَلُوهُ؟»
faqāla: «qatalūhu?»
He said, “They killed him?”
وَمَدَّ بِهَا سُفْيَانُ صَوْتَهُ،
wamadda bihā sufyānu ṣawtahu,
Sufyān drew out the sound of these words.
{اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ}
{allāhumma fāṭira al-samawāti wa-l-ʾarḍi ʿālima al-ghaybi wa-l-shahādati ʾanta taḥkumu bayna ʿibādika fīmā kānū fīhi yakhtalifūna}
“God, Originator of the heavens and earth, Knower of the unseen and the seen, You will judge between Your servants concerning what they differed over.”
أَنَا سُفْيَانُ، عَنْ أَبِيهِ
ʾanā sufyānu, ʿan ʾabīhi
Sufyān informed us, from his father.
قَالَ: سَمِعْتُ أَبَا وَائِلٍ، سَأَلَهُ رَجُلٌ أَنْتَ أَكْبَرُ أَمْ رَبِيعٌ؟
qāla: samiʿtu ʾabā wāʾilin, saʾalahu rajulun ʾanta ʾakbaru ʾam rabīʿun?
He said: I heard a man ask Abū Wāʾil, “Are you older, or is Rabīʿ?”
قَالَ: «أَنَا أَكْبَرُ مِنْهُ سِنًّا، وَهُوَ أَكْبَرُ مِنِّي عَقْلًا»
qāla: «ʾanā ʾakbaru minhu sinnan, wahuwa ʾakbaru minnī ʿaqlan»
He answered, “I am older in years; he is more mature in judgment.”
أَنَا أَبُو إِسْمَاعِيلَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ التِّرْمِذِيُّ
ʾanā ʾabū ʾismāʿīla muḥammadu bnu ʾismāʿīla al-tirmidhiyyu
Abū Ismāʿīl Muḥammad ibn Ismāʿīl al-Tirmidhī informed us.
قَالَ: نَا نُعَيْمُ بْنُ حَمَّادٍ
qāla: nā nuʿaymu bnu ḥammādin
He said: Nuʿaym ibn Ḥammād related to us.
قَالَ: نَا اِبْنُ الْمُبَارَكِ،
qāla: nā ibnu al-mubāraki,
He said: Ibn al-Mubārak related to us.
أَنَا عِيسَى بْنُ عُمَرَ
ʾanā ʿīsā bnu ʿumara
ʿĪsā ibn ʿUmar informed us.
قَالَ: نَا عَمْرُو بْنُ مُرَّةَ
qāla: nā ʿamru bnu murrata
He said: ʿAmr ibn Murra related to us.
قَالَ: “ مَرَّ رَبِيعُ بْنُ خُثَيْمٍ بِمِيثَمٍ صَاحِبِ الزَّمَانِ وَمَعَ مِيثَمٍ جَلِيسٌ لِلرَّبِيعِ
qāla: “ marra rabīʿu bnu khuthaymin bimīthamin ṣāḥibi al-zamāni wamaʿa mīthamin jalīsun li-l-rabīʿi
He said: “Rabīʿ ibn Khuthaym passed Maytham, who is called ‘the man of the times’; one of Rabīʿ’s companions was with Maytham.
فَقَالَ مِيثَمٌ لِجَلِيسِ الرَّبِيعِ: فِي أَيِّ وَادٍ يَهِيمُ هَذَا؟
faqāla mīthamun lijalīsi al-rabīʿi: fī ʾayyi wādin yahīmu hādhā?
Maytham asked Rabīʿ’s companion, ‘What valley is this man wandering through?’
قَالَ: وَاللَّهِ مَا نَدْرِي مَا نَحْنُ حِينَ نَقُومُ مِنْ عِنْدِهِ إِلَّا كَهَيْئَتِنَا حِينَ نَجْلِسُ
qāla: wa-llāhi mā nadrī mā naḥnu ḥīna naqūmu min ʿindihi ʾillā kahayʾatinā ḥīna najlisu
He replied, ‘By God, we do not know. When we rise from his company, we are just as we were when we sat down.’
قَالَ: أَدْخِلْنِي عَلَيْهِ، فَإِنِّي قَلَّمَا كَلَّمْتُ رَجُلًا إِلَّا كِدْتُ أَعْرِفُ نَحْوَهُ الَّذِي يَأْخُذُ فِيهِ
qāla: ʾadkhilnī ʿalayhi, faʾinnī qallamā kallamtu rajulan ʾillā kidtu ʾaʿrifu naḥwahu al-ladhī yaʾkhudhu fīhi
Maytham said, ‘Let me in to see him. I seldom speak with a man without coming close to discerning the direction of his thought.’
قَالَ: فَدَخَلْنَا عَلَيْهِ
qāla: fadakhalnā ʿalayhi
He said: We went in to see him.
قَالَ: فَتَكَلَّمَ مِيثَمٌ وَكَانَ صَاحِبَ كَلَامٍ ,
qāla: fatakallama mīthamun wakāna ṣāḥiba kalāmin ,
Maytham spoke; he was a man given to debate.
فَذَكَرَ اِخْتِلَافَ النَّاسِ، وَذَكَرَ، ثُمَّ اِسْتَغْفَرَ، ثُمَّ سَكَتَ،
fadhakara ikhtilāfa al-nāsi, wadhakara, thumma istaghfara, thumma sakata,
He spoke of people’s disagreements and other matters, asked forgiveness, then fell silent.
ثُمَّ تَكَلَّمَ رَبِيعٌ، فَذَكَرَ الْأَمْرَ الْجَامِعَ، الْجَنَّةَ وَالنَّارَ، وَنَحْوَ هَذَا -
thumma takallama rabīʿun, fadhakara al-ʾamra al-jāmiʿa, al-jannata wa-l-nāra, wanaḥwa hādhā -
Then Rabīʿ spoke of the matter that embraces all others—Paradise and Hell—and things of that kind.
ثُمَّ اِسْتَغْفَرُوا وَسَكَتَ،
thumma istaghfarū wasakata,
They asked forgiveness, and he fell silent.
فَلَمَّا خَرَجَ قَالَ الرَّجُلُ لِمِيثَمٍ: مَهْ
falammā kharaja qāla al-rajulu limīthamin: mah
When he left, the man asked Maytham, ‘Well?’
قَالَ: مَا أَنَا حِينَ قُمْتُ إِلَّا كَهَيْئَتِي حِينَ جَلَسْتُ ”
qāla: mā ʾanā ḥīna qumtu ʾillā kahayʾatī ḥīna jalastu ”
He replied, ‘I am in exactly the same state now as when I sat down.’”
أَنَا سُفْيَانُ بْنُ عُيَيْنَةَ قَالَ: نَا رَجُلٌ،
ʾanā sufyānu bnu ʿuyaynata qāla: nā rajulun,
Sufyān ibn ʿUyayna informed us. He said: An unnamed man related to us.
قِيلَ لِلْحَسَنِ، فِي شَيْءٍ قَالَهُ: يَا أَبَا سَعِيدٍ مَا سَمِعْتُ أَحَدًا مِنَ الْفُقَهَاءِ يَقُولُ هَذَا ,
qīla li-l-ḥasani, fī shayʾin qālahu: yā ʾabā saʿīdin mā samiʿtu ʾaḥadan mina al-fuqahāʾi yaqūlu hādhā ,
Al-Ḥasan was asked about something he had said: “Abū Saʿīd, I have heard no jurist say this.”
قَالَ: “ وَهَلْ رَأَيْتَ فَقِيهًا قَطُّ؟
qāla: “ wahal raʾayta faqīhan qaṭṭu?
He replied, “Have you ever even seen a jurist?
إِنَّمَا الْفَقِيهُ: الزَّاهِدُ فِي الدُّنْيَا، الرَّاغِبُ فِي الْآخِرَةِ، الدَّائِبُ فِي الْعِبَادَةِ ”
ʾinnamā al-faqīhu: al-zāhidu fī al-dunyā, al-rāghibu fī al-ʾākhirati, al-dāʾibu fī al-ʿibādati ”
A true jurist renounces this world, seeks the next, and devotes himself continually to worship.”
قَالَ: «وَمَا رَأَيْتُ فَقِيهًا قَطُّ، يُدَارِي وَلَا يُمَارِي،
qāla: «wamā raʾaytu faqīhan qaṭṭu, yudārī walā yumārī,
He said, “I have never seen a true jurist: he deals gently and does not engage in disputes;
يَنْشُرُ حِكْمَةَ اللَّهِ،
yanshuru ḥikmata Allāhi,
he shares God’s wisdom;
فَإِنْ قُبِلَتْ حَمِدَ اللَّهَ، وَإِنْ رُدَّتْ حَمِدَ اللَّهَ»
faʾin qubilat ḥamida Allāha, waʾin ruddat ḥamida Allāha»
if it is accepted, he praises God, and if it is rejected, he still praises God.”
أَنَا عِيسَى، عَنْ عَمْرِو بْنِ مُرَّةَ، أَنَّهُ حَدَّثَهُمْ
ʾanā ʿīsā, ʿan ʿamri bni murrata, ʾannahu ḥaddathahum
ʿĪsā informed us, from ʿAmr ibn Murra, who related to them
قَالَ: قَالَ الرَّبِيعُ بْنُ خُثَيْمٍ، لِجَلِيسٍ لَهُ: «أَيَسُرُّكَ أَنْ تُؤْتَى بِصَحِيفَةٍ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يُفَكَّ خَاتَمُهَا؟»
qāla: qāla al-rabīʿu bnu khuthaymin, lijalīsin lahu: «ʾayasurruka ʾan tuʾtā biṣaḥīfatin mina al-nabiyyi ṣallā Allāhu ʿalayhi wasallama lam yufakka khātamuhā?»
that Rabīʿ ibn Khuthaym asked a companion, “Would you like to receive a scroll from the Prophet, may God bless him and grant him peace, whose seal has never been broken?”
قَالَ: نَعَمْ
qāla: naʿam
He replied, “Yes.”
قَالَ: “ فَاقْرَأْ {تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ} [الْأَنْعَامِ: ١٥١]
qāla: “ faqraʾ {taʿālaw ʾatlu mā ḥarrama rabbukum ʿalaykum} [al-ʾanʿāmi: 151]
Rabīʿ said, “Then read: ‘Come, let me recite what your Lord has forbidden you’ [al-Anʿām 6:151].”
فَقَرَأَ إِلَى آخِرِ الثَّلَاثِ الْآيَاتِ ”
faqaraʾa ʾilā ʾākhiri al-thalāthi al-ʾāyāti ”
He recited through the end of the three verses.
أَنَا سُفْيَانُ، عَنْ أَبِيهِ قَالَ: كَانَ بَكْرٌ، يَذْكُرُ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ،
ʾanā sufyānu, ʿan ʾabīhi qāla: kāna bakrun, yadhkuru, ʿan rabīʿi bni khuthaymin,
Sufyān informed us, from his father. He said: Bakr used to relate from Rabīʿ ibn Khuthaym
أَنَّهُ كَانَ يَقُولُ: «يَا بَكْرُ بْنَ مَاعِزٍ اِخْزِنْ عَلَيْكَ لِسَانَكَ.
ʾannahu kāna yaqūlu: «yā bakru bna māʿizin ikhzin ʿalayka lisānaka.
that he would say, “Bakr ibn Māʿiz, keep a tight hold on your tongue,
إِلَّا مِمَّا لَكَ وَلَا عَلَيْكَ،
ʾillā mimmā laka walā ʿalayka,
except in words that benefit you and do not count against you.
فَإِنِّي اِتَّهَمْتُ النَّاسَ عَلَى دِينِي،
faʾinnī ittahamtu al-nāsa ʿalā dīnī,
I have become wary of people where my faith is concerned.
أَطِعِ اللَّهَ فِيمَا عَلِمْتَ،
ʾaṭiʿi Allāha fīmā ʿalimta,
Obey God in what you know;
وَمَا اُسْتُؤْثِرَ بِهِ عَلَيْكَ فَكِلْهُ إِلَى عَالِمِهِ،
wamā ustuʾthira bihi ʿalayka fakilhu ʾilā ʿālimihi,
as for what has been kept from you, leave it to the One who knows it.
مَا أَنَا فِي الْعَمْدِ أَخْوَفُ مِنِّي عَلَيْكُمْ فِي الْخَطَأِ،
mā ʾanā fī al-ʿamdi ʾakhwafu minnī ʿalaykum fī al-khaṭaʾi,
I fear mistakes for you no less than deliberate wrongs.
مَا خَيْرُكُمُ الْيَوْمَ بِخِيرَةٍ،
mā khayrukumu al-yawma bikhīratin,
Even the best among you today is no model of virtue;
وَلَكِنَّهُ خَيْرٌ مِنْ آخَرَ شَرٍّ مِنْهُ،
walākinnahu khayrun min ʾākhara sharrin minhu,
he is only better than another person who is worse.
مَا تَبْتَغُونَ الْخَيْرَ حَقَّ اِبْتِغَائِهِ،
mā tabtaghūna al-khayra ḥaqqa ibtighāʾihi,
You do not pursue good as earnestly as it deserves,
وَلَا تَفِرُّونَ مِنَ الشَّرِّ حَقَّ فِرَارِهِ،
walā tafirrūna mina al-sharri ḥaqqa firārihi,
nor flee evil as determinedly as you should.
وَمَا كُلُّ مَا أُنْزِلَ عَلَى مُحَمَّدٍ أَدْرَكْتُمْ،
wamā kullu mā ʾunzila ʿalā muḥammadin ʾadraktum,
You have not grasped all that was sent down to Muḥammad,
وَمَا كُلُّ مَا تَقْرَءُونَ تَدْرُونَ مَا هُوَ؟
wamā kullu mā taqraʾūna tadrūna mā huwa?
nor do you understand everything you recite.
السَّرَائِرُ الَّتِي يَخْفَيْنَ مِنَ النَّاسِ، وَهُنَّ عِنْدَ اللَّهِ بَوَادٍ،
al-sarāʾiru al-latī yakhfayna mina al-nāsi, wahunna ʿinda Allāhi bawādin,
The hidden things concealed from people lie open before God.
اِلْتَمِسُوا دَوَاءَهَا، وَمَا دَوَاؤُهَا؟
iltamisū dawāʾahā, wamā dawāʾuhā?
Seek their cure. And what is their cure?
أَنْ تَتُوبَ ثُمَّ لَا تَعُودَ»
ʾan tatūba thumma lā taʿūda»
To repent and then not return to them.”
أَنَا أَشْعَثُ بْنُ سَوَّارٍ، عَنِ اِبْنِ سِيرِينَ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ،
ʾanā ʾashʿathu bnu sawwārin, ʿani ibni sīrīna, ʿan rabīʿi bni khuthaymin,
Ashʿath ibn Sawwār informed us, from Ibn Sīrīn, from Rabīʿ ibn Khuthaym,
أَنَّهُ قَالَ: “ أَقِلُّوا الْكَلَامَ إِلَّا فِي تِسْعٍ: تَسْبِيحٍ، وَتَحْمِيدٍ، وَتَهْلِيلٍ، وَتَكْبِيرٍ،
ʾannahu qāla: “ ʾaqillū al-kalāma ʾillā fī tisʿin: tasbīḥin, wataḥmīdin, watahlīlin, watakbīrin,
who said, “Speak little, except on nine matters: praising God’s perfection, praising Him, declaring His oneness, and magnifying Him;
وَقِرَاءَةِ الْقُرْآنِ، وَأَمْرٍ بِالْمَعْرُوفِ، وَنَهْيٍ عَنِ الْمُنْكَرِ،
waqirāʾati al-qurʾāni, waʾamrin bi-l-maʿrūfi, wanahyin ʿani al-munkari,
reciting the Qurʾān, enjoining what is right, and forbidding what is wrong;
وَسُؤَالِكَ الْخَيْرَ، وَتَعَوُّذِكَ مِنَ الشَّرِّ ”
wasuʾālika al-khayra, wataʿawwudhika mina al-sharri ”
asking for good and seeking refuge from evil.”
حِينَ دَخَلَ عَلَى عَلْقَمَةَ
ḥīna dakhala ʿalā ʿalqamata
This was when he visited ʿAlqama.
أَنَا مَعْمَرٌ، عَنْ يَحْيَى بْنِ الْمُخْتَارِ
ʾanā maʿmarun, ʿan yaḥyā bni al-mukhtāri
Maʿmar informed us, from Yaḥyā ibn al-Mukhtār.
قَالَ: سَمِعْتُ الْحَسَنَ، وَجَاءَهُ رَجُلٌ فَزَحَمَ النَّاسُ،
qāla: samiʿtu al-ḥasana, wajāʾahu rajulun fazaḥama al-nāsu,
He said: I heard al-Ḥasan when a man came to him and people crowded around.
فَضَحِكَ الرَّجُلُ وَقَالَ: إِذَا جِئْتُ زُحِمْتَ،
faḍaḥika al-rajulu waqāla: ʾidhā jiʾtu zuḥimta,
The man laughed and said, “Whenever I come, you are jostled.”
فَضَحِكَ الْآخَرُ، فَقَالَ: «مَهْ»
faḍaḥika al-ʾākharu, faqāla: «mah»
The other man laughed and said, “Enough.”
ثُمَّ ضَحِكَ أَيْضًا، فَقَالَ: «كَانَ النَّاسُ وَالسِّنُّ لَا يَزِيدُ الرَّجُلَ إِلَّا خَيْرًا،
thumma ḍaḥika ʾayḍan, faqāla: «kāna al-nāsu wa-l-sinnu lā yazīdu al-rajula ʾillā khayran,
Then he laughed again and said, “There was a time when age only made people better.
وَلَيْسَ مَنْ جَرَّبَ كَمَنْ لَمْ يُجَرِّبْ،
walaysa man jarraba kaman lam yujarrib,
Someone who has lived through things is not like someone who has not.
فَالنَّاسُ الْيَوْمَ يَذْهَبُونَ سِفَالًا سِفَالًا
fa-l-nāsu al-yawma yadhhabūna sifālan sifālan
Today people keep sinking lower and lower.
قَلَّتِ الْأَمَانَةُ، وَاشْتَدَّ الشُّحُّ،
qallati al-ʾamānatu, washtadda al-shuḥḥu,
Trust has diminished and greed has grown severe.
فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ،
faʾinnā li-llāhi waʾinnā ʾilayhi rājiʿūna,
We belong to God, and to Him we shall return.
وَاللَّهِ مَا أَصْبَحَ بِهَا مُؤْمِنٌ إِلَّا أَصْبَحَ مَهْمُومًا مَحْزُونًا مِمَّا يُرَاعِي مِنْ نَفْسِهِ،
wa-llāhi mā ʾaṣbaḥa bihā muʾminun ʾillā ʾaṣbaḥa mahmūman maḥzūnan mimmā yurāʿī min nafsihi,
By God, no believer now wakes without worry and sorrow over what he observes in himself
وَمِمَّا يُرَاعِي مِنَ النَّاسِ،
wamimmā yurāʿī mina al-nāsi,
and what he observes in other people.
ذَهَبَتِ الْوُجُوهُ، وَالْمَعَارِفُ فَلَا نَكَادُ الْيَوْمَ نَعْرِفُ شَيْئًا،
dhahabati al-wujūhu, wa-l-maʿārifu falā nakādu al-yawma naʿrifu shayʾan,
The familiar faces and relationships are gone; today we can hardly recognize anything.
إِنَّ الدُّنْيَا كَانَتْ مَرَّةً مُقْبِلَةً حُلْوَةً،
ʾinna al-dunyā kānat marratan muqbilatan ḥulwatan,
There was a time when the world seemed welcoming and sweet.
فَقَدْ ذَهَبَتْ حَلَاوَتُهَا وَذَهَبَتْ طُمَأْنِينَتُهَا، وَذَهَبَتْ سَلْوَتُهَا،
faqad dhahabat ḥalāwatuhā wadhahabat ṭumaʾnīnatuhā, wadhahabat salwatuhā,
Its sweetness has gone, along with its sense of security and comfort;
وَذَهَبَ صَفْوُهَا وَبَقِيَ كَدَرُهَا»
wadhahaba ṣafwuhā wabaqiya kadaruhā»
its purity has gone, and only its bitterness remains.”
بَابُ الْمُزَاحِ
bābu al-muzāḥi
Chapter on joking.
أَنَا اِبْنُ أَبِي رَوَّادٍ قَالَ:
ʾanā ibnu ʾabī rawwādin qāla:
Ibn Abī Rawwād informed us. He said:
كَتَبَ الْحَجَّاجُ إِلَى الْوَلِيدِ، أَنَّ عُمَرَ كَهَّفَ لِلْمُنَافِقِينَ،
kataba al-ḥajjāju ʾilā al-walīdi, ʾanna ʿumara kahhafa li-l-munāfiqīna,
Al-Ḥajjāj wrote to al-Walīd, claiming that ʿUmar had given shelter to hypocrites.
فَرَفَعَهُ إِلَيْهِ،
farafaʿahu ʾilayhi,
ʿUmar’s case was brought before al-Walīd.
فَاسْتَصْحَبَهُ نَاسٌ،
fastaṣḥabahu nāsun,
Some people asked to accompany ʿUmar.
فَخَرَجَ إِلَيْهِمْ وَقَدِ اِجْتَمَعُوا لِيَخْرُجُوا مَعَهُ،
fakharaja ʾilayhim waqadi ijtamaʿū liyakhrujū maʿahu,
He came out to them after they had assembled to travel with him.
فَقَالَ: «أَكُلُّكُمْ قَدْ حَضَرَ؟»
faqāla: «ʾakullukum qad ḥaḍara?»
He asked, “Is everyone here?”
قَالُوا: نَعَمْ ,
qālū: naʿam ,
They answered, “Yes.”
قَالَ: «فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ»
qāla: «faḥamida Allāha waʾathnā ʿalayhi»
He reported that ʿUmar praised and extolled God.
وَكَانُوا يَفْعَلُونَ ذَلِكَ إِذَا تَكَلَّمُوا،
wakānū yafʿalūna dhālika ʾidhā takallamū,
That was their custom whenever they spoke.
ثُمَّ قَالَ: " اِتَّقُوا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ،
thumma qāla: " ittaqū Allāha waḥdahu lā sharīka lahu,
Then he said, “Be mindful of God alone, who has no partner.
وَإِيَّايَ وَالْمُزَاحَةَ؛ فَإِنَّهَا تَجُرُّ الْقَبِيحَةَ وَتُوَرِّثُ الضَّغِينَةَ،
waʾiyyāya wa-l-muzāḥata; faʾinnahā tajurru al-qabīḥata watuwarrithu al-ḍaghīnata,
And refrain from joking with me: joking leads to ugly conduct and breeds resentment.
تَحَدَّثُوا بِالْقُرْآنِ وَتَجَالَسُوا لَهُ،
taḥaddathū bi-l-qurʾāni watajālasū lahu,
Discuss the Qurʾān and sit together over it.
فَإِنْ ثَقُلَ عَلَيْكُمْ فَحَدِيثٌ حَسَنٌ مِنْ حَدِيثِ الرِّجَالِ،
faʾin thaqula ʿalaykum faḥadīthun ḥasanun min ḥadīthi al-rijāli,
If that is too demanding, then share some good conversation about people.
سِيرُوا بِسْمِ اللَّهِ
sīrū bismi Allāhi
Set out in God’s name.”
بَابُ مَنْ تَرَكَ شَيْئًا لِلَّهِ
bābu man taraka shayʾan li-llāhi
Chapter on whoever gives something up for God.
أَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِي هَارُونَ الْغَنَوِيِّ، عَنْ مُسْلِمِ بْنِ شَدَّادٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ أُبَيِّ بْنِ كَعْبٍ
ʾanā yazīdu bnu ʾibrāhīma, ʿan ʾabī hārūna al-ghanawiyyi, ʿan muslimi bni shaddādin, ʿan ʿubaydi bni ʿumayrin, ʿan ʾubayyi bni kaʿbin
Yazīd ibn Ibrāhīm informed us, from Abū Hārūn al-Ghanawī, from Muslim ibn Shaddād, from ʿUbayd ibn ʿUmayr, from Ubayy ibn Kaʿb.
قَالَ: مَا تَرَكَ عَبْدٌ شَيْئًا لَا يَتْرُكُهُ إِلَّا لِلَّهِ
qāla: mā taraka ʿabdun shayʾan lā yatrukuhu ʾillā li-llāhi
He said: “No servant gives something up solely for God
إِلَّا آتَاهُ اللَّهُ مِمَّا هُوَ خَيْرٌ مِنْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ،
ʾillā ʾātāhu Allāhu mimmā huwa khayrun minhu min ḥaythu lā yaḥtasibu,
without God giving him something better in its place from where he did not expect it.
وَلَا تَهَاوَنَ عَبْدٌ أَوْ أَخَذَهُ مِنْ حَيْثُ لَا يَصْلُحُ لَهُ
walā tahāwana ʿabdun ʾaw ʾakhadhahu min ḥaythu lā yaṣluḥu lahu
Nor does a servant treat it lightly or take it in a way that is not right for him
إِلَّا أَتَاهُ اللَّهُ بِمَا هُوَ أَشَدُّ مِنْهُ، مِنْ حَيْثُ لَا يَحْتَسِبُ
ʾillā ʾatāhu Allāhu bimā huwa ʾashaddu minhu, min ḥaythu lā yaḥtasibu
without God bringing him something harder than it, from where he did not expect it.”
أَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنِ اِبْنِ مَسْعُودٍ
ʾanā sufyānu, ʿan sulaymāna, ʿan ʾabī al-ḍuḥā, ʿan masrūqin, ʿani ibni masʿūdin
Sufyān informed us, from Sulaymān, from Abū al-Ḍuḥā, from Masrūq, from Ibn Masʿūd.
قَالَ: «لَا تَتْرُكُونَ خَصْلَةً مِمَّا تُؤْمَرُونَ بِهِ
qāla: «lā tatrukūna khaṣlatan mimmā tuʾmarūna bihi
He said, “You never abandon something you have been commanded to do
إِلَّا أَبْدَلَكُمُ اللَّهُ بِهَا أَشَدَّ عَلَيْكُمْ مِنْهَا»
ʾillā ʾabdalakumu Allāhu bihā ʾashadda ʿalaykum minhā»
without God replacing it with something more burdensome for you.”
أَنَا إِسْمَاعِيلُ الْمَكِّيُّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ شُرَيْحٍ
ʾanā ʾismāʿīlu al-makkiyyu, ʿan muḥammadi bni sīrīna, ʿan shurayḥin
Ismāʿīl al-Makkī informed us, from Muḥammad ibn Sīrīn, from Shurayḥ.
قَالَ: «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ،
qāla: «daʿ mā yarībuka ʾilā mā lā yarībuka,
He said, “Leave what troubles you for what does not;
فَإِنَّكَ لَنْ تَجِدَ فَقْدَ شَيْءٍ تَرَكْتَهُ اِبْتِغَاءَ وَجْهِ اللَّهِ»
faʾinnaka lan tajida faqda shayʾin taraktahu ibtighāʾa wajhi Allāhi»
you will not feel the loss of something you have given up seeking God’s favor.”
أَنَا اِبْنُ عُيَيْنَةَ، عَنْ إِسْرَائِيلَ أَبِي مُوسَى، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ
ʾanā ibnu ʿuyaynata, ʿan ʾisrāʾīla ʾabī mūsā, ʿan ʿabdi Allāhi bni al-ḥasani
Ibn ʿUyayna informed us, from Isrāʾīl Abū Mūsā, from ʿAbd Allāh ibn al-Ḥasan.
قَالَ: قَالَ عَلِيٌّ: «لَا يَتْرُكُ النَّاسُ شَيْئًا مِنْ دِينِهِمْ إِرَادَةَ اِسْتِصْلَاحِ دُنْيَاهُمْ
qāla: qāla ʿaliyyun: «lā yatruku al-nāsu shayʾan min dīnihim ʾirādata istiṣlāḥi dunyāhum
He said: ʿAlī said, “People never abandon any part of their religion in hopes of improving their worldly life
إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ عَلَيْهِمْ وَمَا هُوَ شَرٌّ عَلَيْهِمْ مِنْهُ»
ʾillā fataḥa Allāhu ʿalayhim mā huwa ʾaḍarru ʿalayhim wamā huwa sharrun ʿalayhim minhu»
without God opening onto them something more harmful and worse for them than what they abandoned.”
بَابٌ فِي الْوَرَعِ
bābun fī al-waraʿi
Chapter on scrupulousness.
أَنَا بَشِيرٌ أَبُو إِسْمَاعِيلَ قَالَ:
ʾanā bashīrun ʾabū ʾismāʿīla qāla:
Bashīr Abū Ismāʿīl informed us. He said:
حَدَّثَنِي يَحْيَى بْنُ عَبْدِ الرَّحْمَنِ قَالَ:
ḥaddathanī yaḥyā bnu ʿabdi al-raḥmāni qāla:
Yaḥyā ibn ʿAbd al-Raḥmān told me. He said:
سَمِعْتُ الضَّحَّاكَ بْنَ مُزَاحِمٍ يَقُولُ:
samiʿtu al-ḍaḥḥāka bna muzāḥimin yaqūlu:
I heard al-Ḍaḥḥāk ibn Muzāḥim say:
«كَانَ أَوَّلُوكُمْ يَتَعَلَّمُونَ الْوَرَعَ،
«kāna ʾawwalūkum yataʿallamūna al-waraʿa,
“The earlier generations among you used to learn scrupulousness,
وَيَأْتِي عَلَيْكُمْ زَمَانٌ يُتَعَلَّمُ فِيهِ الْكَلَامُ،
wayaʾtī ʿalaykum zamānun yutaʿallamu fīhi al-kalāmu,
but a time will come when people study theological disputation.
وَكَانَ أَوَّلُوكُمُ أَخْوَفَ مَا يَكُونُونَ مِنَ الْمَوْتِ
wakāna ʾawwalūkumu ʾakhwafa mā yakūnūna mina al-mawti
Your predecessors feared death most keenly
أَصَحَّ مَا يَكُونُونَ»
ʾaṣaḥḥa mā yakūnūna»
when they were in the best of health.”
أَنَا سُفْيَانُ، عَنْ أَبِي السَّوْدَاءِ، عَنِ الضَّحَّاكِ قَالَ:
ʾanā sufyānu, ʿan ʾabī al-sawdāʾi, ʿani al-ḍaḥḥāki qāla:
Sufyān informed us, from Abū al-Sawdāʾ, from al-Ḍaḥḥāk. He said:
«أَدْرَكْتُهُمْ وَمَا يَتَعَلَّمُونَ إِلَّا الْوَرَعَ»
«ʾadraktuhum wamā yataʿallamūna ʾillā al-waraʿa»
“I knew them when they learned nothing but scrupulousness.”
قَالَ: وَغَيْرُ وَاحِدٍ يَعْنِي سُفْيَانَ، عَنْ مُوَرِّقٍ الْعِجْلِيِّ قَالَ:
qāla: waghayru wāḥidin yaʿnī sufyāna, ʿan muwarriqin al-ʿijliyyi qāla:
He said: “And more than one”—meaning Sufyān—[reported] from Muwarriq al-ʿIjlī, who said:
«مَا اِمْتَلَأْتُ غَيْظًا قَطُّ،
«mā imtalaʾtu ghayẓan qaṭṭu,
“I have never been filled with anger,
وَلَا تَكَلَّمْتُ فِي غَضَبٍ قَطُّ فَأَنْدَمَ عَلَيْهِ إِذَا رَضِيتُ،
walā takallamtu fī ghaḍabin qaṭṭu faʾandama ʿalayhi ʾidhā raḍītu,
nor spoken in anger and then regretted what I said when I calmed down.
وَلَقَدْ تَعَلَّمْتُ الصَّمْتَ عَشْرَ سِنِينَ،
walaqad taʿallamtu al-ṣamta ʿashra sinīna,
I spent ten years learning to keep silent.
وَلَقَدْ سَأَلْتُ رَبِّي مَسْأَلَةً عَشْرَ سِنِينَ،
walaqad saʾaltu rabbī masʾalatan ʿashra sinīna,
For ten years I have asked my Lord for one thing.
فَمَا أَعْطَانِيهَا، وَمَا أَيِسْتُ مِنْهَا،
famā ʾaʿṭānīhā, wamā ʾayistu minhā,
He has not granted it to me, but I have not despaired of it,
وَمَا تَرَكْتُ الدُّعَاءَ بِهَا،
wamā taraktu al-duʿāʾa bihā,
and I have never stopped praying for it.
وَمَا أَحَدٌ يَمُوتُ فَأُوجَرُ عَلَيْهِ
wamā ʾaḥadun yamūtu faʾūjaru ʿalayhi
No one dies and I receive a reward on their account
إِلَّا أَحْبَبْتُ أَنْ يَمُوتَ»
ʾillā ʾaḥbabtu ʾan yamūta»
without my wishing that person would die.”
فَسُئِلَ مَا الَّذِي دَعَا رَبَّهُ، فَقَالَ:
fasuʾila mā al-ladhī daʿā rabbahu, faqāla:
He was asked what he had prayed to his Lord for. He replied:
«تَرْكُ مَا لَا يَعْنِينِي»
«tarku mā lā yaʿnīnī»
“To leave aside what does not concern me.”
بَابُ اسْتِمَاعِ اللَّهْوِ
Bābu istimāʿi al-lahwi
Chapter on listening to diversions
أَنَا خَالِدُ بْنُ حُمَيْدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمٍ، أَنَّ أَبَا ذَرٍّ الْغِفَارِيَّ، دُعِيَ إِلَى وَلِيمَةٍ فَلَمَّا حَضَرَ إِذَا هُوَ بِصَوْتٍ فَرَجَعَ فَقِيلَ لَهُ: أَلَا تَدْخُلُ؟ فَقَالَ: «أَسْمَعُ فِيهِ صَوْتًا، وَمَنْ كَثَّرَ سَوَادًا كَانَ مِنْ أَهْلِهِ، وَمَنْ رَضِيَ عَمَلًا كَانَ شَرِيكَ مَنْ عَمِلَهُ»
Anā Khālidu bnu Ḥumaydin, ʿan ʿAbdi al-Raḥmāni bni Ziyādi bni Anʿumin, anna Abā Dharrin al-Ghifāriyya, duʿiya ilā walīmatin fa-lammā ḥaḍara idhā huwa bi-ṣawtin fa-rajaʿa fa-qīla lahu: a-lā tadkhulu? Fa-qāla: “Asmaʿu fīhi ṣawtan, wa-man kaththara sawādan kāna min ahlihi, wa-man raḍiya ʿamalan kāna sharīka man ʿamilahu.”
Khālid ibn Ḥumayd informed us, from ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum, that Abū Dharr al-Ghifārī was invited to a wedding feast. When he arrived, he encountered a sound and turned back. He was asked, “Will you not go in?” He replied, “I hear a sound there. Whoever swells the numbers of a gathering belongs to its people, and whoever approves a deed shares in it with the person who does it.”
أَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: “ يُقَالُ يَوْمَ الْقِيَامَةِ: أَيْنَ الَّذِينَ كَانُوا يُنَزِّهُونَ أَنْفُسَهُمْ وَأَسْمَاعَهُمْ عَنِ اللَّهْوِ، وَمَزَامِيرِ الشَّيَاطِينِ؟ اجْعَلُوهُمْ فِي رِيَاضِ الْمِسْكِ، ثُمَّ يَقُولُ لِلْمَلَائِكَةِ: أَسْمِعُوهُمْ حَمْدِي وَثَنَاءً عَلَيَّ، وَأَخْبِرُوهُمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ”
Anā Māliku bnu Anasin, ʿan Muḥammadi bni al-Munkadiri qāla: “Yuqālu yawma al-qiyāmati: ayna alladhīna kānū yunazzihūna anfusahum wa-asmāʿahum ʿani al-lahwi, wa-mazāmīri al-shayāṭīni? Ijʿalūhum fī riyāḍi al-miski, thumma yaqūlu li-l-malāʾikati: asmiʿūhum ḥamdī wa-thanāʾan ʿalayya, wa-akhbirūhum allā khawfun ʿalayhim wa-lā hum yaḥzanūna.”
Mālik ibn Anas informed us, from Muḥammad ibn al-Munkadir, who said: “On the Day of Resurrection it will be said, ‘Where are those who kept themselves and their hearing free of diversions and the pipes of the devils? Place them in gardens of musk.’ Then He will say to the angels, ‘Let them hear praise and glorification of Me, and tell them that they will have no fear, nor will they grieve.’”
أَنَا يَحْيَى بْنُ أَيُّوبَ، عَنْ عُبَيْدِ اللَّهِ بْنِ زَحْرٍ، عَنْ سَعْدِ بْنِ مَسْعُودٍ، “ أَنَّ يَحْيَى بْنَ زَكَرِيَّا، لَقِيَ عِيسَى ابْنَ مَرْيَمَ صَلَّى اللَّهُ عَلَيْهِمَا فَقَالَ: أَخْبِرْنِي بِمَا يُقَرِّبُ مِنْ رِضَا اللَّهِ وَمَا يُبْعِدُ مِنْ سَخَطِ اللَّهِ، فَقَالَ: لَا تَغْضَبْ , قَالَ: الْغَضَبُ، مَا يُبْدِئُهُ؟ وَمَا يُعِيدُهُ؟ قَالَ: التَّعَزُّزُ، وَالْحَمِيَّةُ، وَالْكِبْرِيَاءُ، وَالْعَظَمَةُ قَالَ: فَغَيْرُ ذَلِكَ أَسْأَلُكَ عَنْهُ قَالَ: سَلْ عَمَّا بَدَا لَكَ قَالَ: الزِّنَا مَا يُبْدِئُهُ؟ وَمَا يُعِيدُهُ؟ قَالَ: النَّظَرُ، فَيَقَعُ فِي الْقَلْبِ مَا يُكْثِرُ الْخَطْوَ إِلَى اللَّهْوِ، وَالْغِنَى فَتَكْثُرُ الْغَفْلَةُ وَالْخَطِيئَةُ، وَلَا تُدِمِ النَّظَرَ إِلَى مَا لَيْسَ لَكَ، فَإِنَّهُ لَنْ يَعَسَكَ مَا لَمْ تَرَ، وَلَنْ يَرِسَكَ مَا لَمْ تَسْمَعْ ”
Anā Yaḥyā bnu Ayyūba, ʿan ʿUbaydi Allāhi bni Zaḥrin, ʿan Saʿdi bni Masʿūdin, “Anna Yaḥyā bna Zakariyyā, laqiya ʿĪsā bna Maryama ṣallā Allāhu ʿalayhimā fa-qāla: akhbirnī bi-mā yuqarribu min riḍā Allāhi wa-mā yubʿidu min sakhaṭi Allāhi, fa-qāla: lā taghḍab, qāla: al-ghaḍabu, mā yubdiʾuhu? Wa-mā yuʿīduhu? Qāla: al-taʿazzuzu, wa-l-ḥamiyyatu, wa-l-kibriyāʾu, wa-l-ʿaẓamatu. Qāla: fa-ghayra dhālika asʾaluka ʿanhu. Qāla: sal ʿammā badā laka. Qāla: al-zinā mā yubdiʾuhu? Wa-mā yuʿīduhu? Qāla: al-naẓaru, fa-yaqaʿu fī al-qalbi mā yukthiru al-khaṭwa ilā al-lahwi, wa-l-ghinā fa-takthuru al-ghaflatu wa-l-khaṭīʾatu, wa-lā tudimi al-naẓara ilā mā laysa laka, fa-innahu lan yaʿasaka mā lam tara, wa-lan yarisaka mā lam tasmaʿ.”
Yaḥyā ibn Ayyūb informed us, from ʿUbayd Allāh ibn Zaḥr, from Saʿd ibn Masʿūd: “Yaḥyā ibn Zakariyyā met ʿĪsā ibn Maryam, may God bless them both, and said, ‘Tell me what brings one nearer to God’s pleasure and what keeps one farther from God’s wrath.’ He replied, ‘Do not become angry.’ He asked, ‘Anger: what first arouses it, and what makes it return?’ He replied, ‘Self-importance, partisanship, pride, and a sense of grandeur.’ He said, ‘Then I will ask you about something else.’ He replied, ‘Ask whatever occurs to you.’ He asked, ‘Fornication: what first arouses it, and what makes it return?’ He replied, ‘Looking: something then enters the heart that multiplies one’s steps toward diversion; and wealth, so that heedlessness and wrongdoing increase. Do not keep looking at what is not yours. What you have not seen will not trouble you, and what you have not heard will not disturb you.’”
بَابٌ فِي إِعْجَابِ الْمَرْءِ بِنَفْسِهِ
Bābun fī iʿjābi al-marʾi bi-nafsihi
Chapter on a person’s self-admiration
أَنَا جَعْفَرُ بْنُ حَيَّانَ، عَنِ الْحَسَنِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى لِامْرِئٍ مِنَ الشَّرِّ أَنْ يُشَارَ إِلَيْهِ بِالْأَصَابِعِ، دِينُهُ أَوْ دُنْيَاهُ إِلَّا مَنْ عَصَمَ اللَّهُ»
Anā Jaʿfaru bnu Ḥayyāna, ʿani al-Ḥasani, qāla: qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Kafā li-mriʾin mina al-sharri an yushāra ilayhi bi-l-aṣābiʿi, dīnuhu aw dunyāhu illā man ʿaṣama Allāhu.”
Jaʿfar ibn Ḥayyān informed us, from al-Ḥasan, who said: The Messenger of God, may God bless him and grant him peace, said, “It is enough evil for a person that fingers point at him because of his religion or his worldly affairs, except for someone whom God protects.”
أَنَا سُفْيَانُ، عَنْ رَجُلٍ، مِنَ الْأَنْصَارِ قَالَ: “ مَا اسْتَوَى رَجُلَانِ صَالِحَانِ: أَحَدُهُمَا يُشَارُ إِلَيْهِ بِالْأَصَابِعِ، وَالْآخَرُ لَا يُشَارُ إِلَيْهِ ”
Anā Sufyānu, ʿan rajulin, mina al-anṣāri qāla: “Mā istawā rajulāni ṣāliḥāni: aḥaduhumā yushāru ilayhi bi-l-aṣābiʿi, wa-l-ākharu lā yushāru ilayhi.”
Sufyān informed us, from a man of the Anṣār, who said: “Two righteous men are not equal when fingers point at one of them and do not point at the other.”
أَنَا زَائِدَةُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ قَالَ: «كَانُوا يَكْرَهُونَ أَنْ تُوطَأَ أَعْقَابُهُمْ»
Anā Zāʾidatu, ʿan Manṣūrin, ʿan Ibrāhīma qāla: “Kānū yakrahūna an tūṭaʾa aʿqābuhum.”
Zāʾida informed us, from Manṣūr, from Ibrāhīm, who said: “They used to dislike having people tread on their heels.”
أَنَا سُفْيَانُ، عَنْ هَارُونَ بْنِ عَنْتَرَةَ، عَنْ سُلَيْمِ بْنِ حَنْظَلَةَ قَالَ: نَظَرَ عُمَرُ بْنُ الْخَطَّابِ، إِلَى أُبَيِّ بْنِ كَعْبٍ وَمَعَهُ نَاسٌ، فَعَلَاهُ بِالدِّرَّةِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَصْنَعُ؟ قَالَ: «إِنَّهَا فِتْنَةٌ لِلْمَتْبُوعِ، وَمَذَلَّةٌ لِلتَّابِعِ»
Anā Sufyānu, ʿan Hārūna bni ʿAntarata, ʿan Sulaymi bni Ḥanẓalata qāla: naẓara ʿUmaru bnu al-Khaṭṭābi, ilā Ubayyi bni Kaʿbin wa-maʿahu nāsun, fa-ʿalāhu bi-l-dirrati, fa-qāla: yā amīra al-muʾminīna mā taṣnaʿu? Qāla: “Innahā fitnatun li-l-matbūʿi, wa-madhallatun li-l-tābiʿi.”
Sufyān informed us, from Hārūn ibn ʿAntara, from Sulaym ibn Ḥanẓala, who said: ʿUmar ibn al-Khaṭṭāb saw Ubayy ibn Kaʿb with people around him and struck him with his whip. Ubayy said, “Commander of the Faithful, what are you doing?” He replied, “It is a temptation for the one being followed and a humiliation for the follower.”
أَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ يَحْيَى بْنِ جَعْدَةَ، أَنَّ نَاسًا كَانُوا يَتْبَعُونَ سَلْمَانَ، فَقَالَ: «هَذَا خَيْرٌ لَكُمْ وَشَرٌّ لِي»
Anā Ibnu ʿUyaynata, ʿan ʿAmri bni Dīnārin, ʿan Yaḥyā bni Jaʿdata, anna nāsan kānū yattabiʿūna Salmāna, fa-qāla: “Hādhā khayrun lakum wa-sharrun lī.”
Ibn ʿUyayna informed us, from ʿAmr ibn Dīnār, from Yaḥyā ibn Jaʿda, that people used to follow Salmān. He said, “This is good for you and bad for me.”
أَنَا جَرِيرُ بْنُ حَازِمٍ، أَنَّ أَيُّوبَ، حَدَّثَهُ قَالَ: سَمِعْتُ الْحَسَنَ يَقُولُ: «إِنَّ خَفْقَ النِّعَالِ خَلْفَ الرِّجَالِ لَا تُلْبِثُ قُلُوبَ الْحَمْقَى»
Anā Jarīru bnu Ḥāzimin, anna Ayyūba, ḥaddathahu qāla: samiʿtu al-Ḥasana yaqūlu: “Inna khafqa al-niʿāli khalfa al-rijāli lā tulbithu qulūba al-ḥamqā.”
Jarīr ibn Ḥāzim informed us that Ayyūb told him: I heard al-Ḥasan say, “The tapping of sandals behind men soon unsettles the hearts of fools.”
بَابٌ فِي الْمَدَّاحِينَ
Bābun fī al-maddāḥīna
Chapter on those who lavish praise
أَنَا جَعْفَرُ بْنُ حَيَّانَ، عَنِ الْحَسَنِ، أَنَّ رَجُلًا مَدَحَ صَاحِبَهُ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «وَيْحَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْ سَمِعَ مَا قُلْتَ لَهُ مَا أَفْلَحَ إِلَى يَوْمِ الْقِيَامَةِ»
Anā Jaʿfaru bnu Ḥayyāna, ʿani al-Ḥasani, anna rajulan madaḥa ṣāḥibahu ʿinda al-Nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-qāla: “Wayḥaka qaṭaʿta ʿunuqa ṣāḥibika, wa-lladhī nafsī bi-yadihi law samiʿa mā qulta lahu mā aflaḥa ilā yawmi al-qiyāmati.”
Jaʿfar ibn Ḥayyān informed us, from al-Ḥasan, that a man praised his companion in the Prophet’s presence, may God bless him and grant him peace. He said, “Woe to you! You have cut your companion’s neck. By Him in whose hand is my soul, if he heard what you said of him, he would never prosper until the Day of Resurrection.”
إِسْمَاعِيلُ بْنُ عَيَّاشٍ قَالَ: نَا أَبُو سَلَمَةَ الْحِمْصِيُّ، عَنْ يَحْيَى بْنِ جَابِرٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا مَدَحْتَ أَخَاكَ فِي وَجْهِهِ، فَكَأَنَّمَا أَمَرَرْتَ عَلَى حَلْقِهِ مُوسَى رَمِيضًا»
Ismāʿīlu bnu ʿAyyāshin qāla: nā Abū Salamata al-Ḥimṣiyyu, ʿan Yaḥyā bni Jābirin, qāla: qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Idhā madaḥta akhāka fī wajhihi, fa-kaʾannamā amrarta ʿalā ḥalqihi mūsā ramīḍan.”
Ismāʿīl ibn ʿAyyāsh said: Abū Salama al-Ḥimṣī narrated to us, from Yaḥyā ibn Jābir, who said: The Messenger of God, may God bless him and grant him peace, said, “When you praise your brother to his face, it is as though you passed a sharp razor across his throat.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَطَاءِ بْنِ السَّائِبِ، أَنَّ أَبَا الْبَخْتَرِيَّ، وَأَصْحَابًا لَهُ كَانَ إِذَا مَشَى أَحَدُهُمْ فِي الطَّرِيقِ فَسَمِعَ ثَنَاءً عَلَيْهِ ثَنَى مَنْكِبَيْهِ، وَقَالَ: «خَشَعْتُ لِلَّهِ»
Anā Ḥammādu bnu Salamata, ʿan ʿAṭāʾi bni al-Sāʾibi, anna Abā al-Bakhtariyya, wa-aṣḥāban lahu kāna idhā mashā aḥaduhum fī al-ṭarīqi fa-samiʿa thanāʾan ʿalayhi thanā mankibayhi, wa-qāla: “Khashaʿtu li-llāhi.”
Ḥammād ibn Salama informed us, from ʿAṭāʾ ibn al-Sāʾib, that Abū al-Bakhtarī and some companions of his had this practice: when one of them walked along the road and heard himself praised, he would bend his shoulders and say, “I humble myself before God.”
أَنَا سُفْيَانُ، عَنْ أَبِي الْوَازِعِ النَّهْدِيِّ قَالَ: سَمِعْتُ ابْنَ عُمَرَ قَالَ لَهُ رَجُلٌ: لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عِشْتَ، فَغَضِبَ وَقَالَ: «إِنِّي لَأَحْسَبُكَ عِرَاقِيًّا، وَهَلْ تَدْرِي مَا يُغْلِقُ ابْنُ أُمِّكَ عَلَيْهِ بَابَهُ؟»
Anā Sufyānu, ʿan Abī al-Wāziʿi al-Nahdiyyi qāla: samiʿtu Ibna ʿUmara qāla lahu rajulun: lā yazālu al-nāsu bi-khayrin mā ʿishta, fa-ghaḍiba wa-qāla: “Innī la-aḥsabuka ʿirāqiyyan, wa-hal tadrī mā yughliqu Ibnu ummika ʿalayhi bābahu?”
Sufyān informed us, from Abū al-Wāziʿ al-Nahdī, who said: I heard a man say to Ibn ʿUmar, “People will continue to fare well as long as you live.” He became angry and said, “I certainly think you must be an Iraqi! Do you know what your mother’s son closes his door upon?”
أَنَا سُفْيَانُ قَالَ: كَانَ الرَّبِيعُ بْنُ خُثَيْمٍ، يَتْبَعُهُ شَابٌّ مِنَ الْحَيِّ يَوْمَ الْجُمُعَةِ إِذْ رَاحَ قَالَ: فَيَقُولُ بِيَدِهِ: «أَعُوذُ بِاللَّهِ مِنْ شَرِّكُمْ»
Anā Sufyānu qāla: kāna al-Rabīʿu bnu Khuthaymin, yattabiʿuhu shābbun mina al-ḥayyi yawma al-jumuʿati idh rāḥa qāla: fa-yaqūlu bi-yadihi: “Aʿūdhu bi-llāhi min sharrikum.”
Sufyān informed us: When al-Rabīʿ ibn Khuthaym went out on Friday, a young man from the neighborhood would follow him. He would gesture with his hand and say, “I seek refuge in God from your evil.”
أَنَا سُفْيَانُ قَالَ: قِيلَ لِمُحَمَّدِ بْنِ وَاسِعٍ: إِنِّي لَأُحِبُّكَ فِي اللَّهِ، فَقَالَ: «أَحَبَّكَ الَّذِي أَحْبَبْتَنِي لَهُ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُحَبَّ لَكَ، وَأَنْتَ لِي مُبْغِضٌ، أَوْ مَاقِتٌ»
Anā Sufyānu qāla: qīla li-Muḥammadi bni Wāsiʿin: innī la-uḥibbuka fī Allāhi, fa-qāla: “Aḥabbaka alladhī aḥbabtanī lahu, Allāhumma innī aʿūdhu bika an uḥabba laka, wa-anta lī mubghiḍun, aw māqitun.”
Sufyān informed us: Someone said to Muḥammad ibn Wāsiʿ, “I love you for God’s sake.” He replied, “May He for whose sake you love me love you. O God, I seek refuge in You from being loved for Your sake while You dislike or detest me.”
قَالَ سُفْيَانُ: فَكَانَ يُقَالُ: «إِذَا عَرَفْتَ نَفْسَكَ لَمْ يَضُرَّكَ مَا قِيلَ لَكَ»
Qāla Sufyānu: fa-kāna yuqālu: “Idhā ʿarafta nafsaka lam yaḍurraka mā qīla laka.”
Sufyān said: It used to be said, “When you know yourself, what is said to you will not harm you.”
أَنَا إِبْرَاهِيمُ بْنُ نَشِيطٍ قَالَ: سَمِعْتُ عُمَرَ مَوْلَى غُفْرَةَ يَقُولُ: «أَبْعَدُ النَّاسِ مِنَ النِّفَاقِ أَشَدُّهُمْ تَخَوُّفًا عَلَى نَفْسِهِ مِنْهُ، الَّذِي يَرَى أَنَّهُ لَا يُنْجِيهِ مِنْهُ شَيْءٌ، وَأَقْرَبُ النَّاسِ مِنْهُ إِذَا زُكِّيَ بِمَا لَيْسَ فِيهِ ارْتَاحَ قَلْبُهُ وَقَبِلَهُ» وَقَالَ: “ قُلْ إِذَا زُكِّيتَ بِمَا لَيْسَ فِيكَ: اللَّهُمَّ اغْفِرْ لِي مَا لَا يَعْلَمُونَ، وَلَا تُؤَاخِذْنِي بِمَا يَقُولُونَ، فَإِنَّكَ تَعْلَمُ وَلَا يَعْلَمُونَ ”
Anā Ibrāhīmu bnu Nashīṭin qāla: samiʿtu ʿUmara mawlā Ghufrata yaqūlu: “Abʿadu al-nāsi mina al-nifāqi ashadduhum takhawwufan ʿalā nafsihi minhu, alladhī yarā annahu lā yunjīhi minhu shayʾun, wa-aqrabu al-nāsi minhu idhā zukkiya bi-mā laysa fīhi irtāḥa qalbuhu wa-qabilahu.” Wa-qāla: “Qul idhā zukkīta bi-mā laysa fīka: Allāhumma ighfir lī mā lā yaʿlamūna, wa-lā tuʾākhidhnī bi-mā yaqūlūna, fa-innaka taʿlamu wa-lā yaʿlamūna.”
Ibrāhīm ibn Nashīṭ informed us: I heard ʿUmar, the client of Ghufra, say, “The person farthest from hypocrisy is the one most afraid of it for himself, who thinks that nothing can safeguard him from it. The person nearest to it is one whose heart is pleased when he is praised for qualities he does not possess, and who accepts that praise.” He also said, “When you are praised for qualities you do not possess, say: ‘O God, forgive me for what they do not know, and do not call me to account for what they say. You know, and they do not know.’”
أَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شَيْخٍ، مِنَ الْأَنْصَارِ أَنَّهُ كَانَ يَقُولُ: «اللَّهُمَّ ذِكْرًا خَامِلًا لِي وَلِوَلَدِي لَا يُنْقِصُنَا ذَلِكَ عِنْدَكَ»
Anā Yaḥyā bnu Saʿīdin, ʿan shaykhin, mina al-anṣāri annahu kāna yaqūlu: “Allāhumma dhikran khāmilan lī wa-li-waladī lā yunqiṣunā dhālika ʿindaka.”
Yaḥyā ibn Saʿīd informed us, from an elder of the Anṣār, that he used to say, “O God, grant me and my children an obscure reputation, without that diminishing us in Your sight.”
أَنَا سُفْيَانُ، عَنْ نُسَيْرِ بْنِ ذُعْلُوقٍ قَالَ: «مَا رَأَيْتُ رَبِيعَ بْنَ خُثَيْمٍ مُتَطَوِّعًا فِي مَسْجِدِ الْحَيِّ غَيْرَ مَرَّةٍ»
Anā Sufyānu, ʿan Nusayri bni Dhuʿlūqin qāla: “Mā raʾaytu Rabīʿa bna Khuthaymin mutaṭawwiʿan fī masjidi al-ḥayyi ghayra marratin.”
Sufyān informed us, from Nusayr ibn Dhuʿlūq, who said, “I saw Rabīʿ ibn Khuthaym performing voluntary prayer in the neighborhood mosque only once.”
وَعَنِ النُّعْمَانِ بْنِ قَيْسٍ قَالَ: «مَا رَأَيْتُ عَبِيدَةَ رَحِمَهُ اللَّهُ مُتَطَوِّعًا فِي مَسْجِدِ الْحَيِّ»
Wa-ʿani al-Nuʿmāni bni Qaysin qāla: “Mā raʾaytu ʿAbīdata raḥimahu Allāhu mutaṭawwiʿan fī masjidi al-ḥayyi.”
And from al-Nuʿmān ibn Qays, who said, “I never saw ʿAbīda, may God have mercy on him, performing voluntary prayer in the neighborhood mosque.”
بَابٌ فِي الرِّيَاءِ
Bābun fī al-riyāʾi
Chapter on ostentation
أَنَا وُهَيْبٌ، أَنَّهُ بَلَغَهُ أَنَّ مُجَاهِدًا، كَانَ يَقُولُ فِي هَذِهِ الْآيَةِ {أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ} [هُود: ١٦] الْآيَةَ قَالَ: «أَهْلُ الرِّيَاءِ , أَهْلُ الرِّيَاءِ»
Anā Wuhaybun, annahu balaghahu anna Mujāhidan, kāna yaqūlu fī hādhihi al-āyati {Ulāʾika alladhīna laysa lahum fī al-ākhirati illā al-nāru} [Hūd: 16] al-āyata qāla: “Ahlu al-riyāʾi, ahlu al-riyāʾi.”
Wuhayb informed us that it had reached him that Mujāhid used to say concerning this verse, “Those are the ones who will have nothing in the Hereafter except the Fire” [Hūd 11:16], and the rest of the verse: “Those who act ostentatiously, those who act ostentatiously.”
أَنَا أَبُو سِنَانٍ الشَّيْبَانِيُّ، أَنَّهُ بَلَغَهُ عَنْ مُجَاهِدٍ، فِي قَوْلِهِ {يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ} [فَاطِر: ١٠] قَالَ: «الرِّيَاءُ»
Anā Abū Sinānin al-Shaybāniyyu, annahu balaghahu ʿan Mujāhidin, fī qawlihi {Yamkurūna al-sayyiʾāti lahum ʿadhābun shadīdun wa-makru ulāʾika huwa yabūru} [Fāṭir: 10] qāla: “Al-riyāʾu.”
Abū Sinān al-Shaybānī informed us that a report had reached him from Mujāhid concerning His words, “They plot evil deeds; theirs will be a severe punishment, and their plotting will come to nothing” [Fāṭir 35:10]. He said, “Ostentation.”
أَنَا أَبُو سِنَانٍ الشَّيْبَانِيُّ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، رَحِمَهُ اللَّهُ قَالَ: “ الْأَعْمَالُ عَلَى أَرْبَعَةِ وُجُوهٍ: عَامِلٌ صَالِحٌ فِي سَبِيلِ هُدًى، يُرِيدُ بِهِ الدُّنْيَا، فَلَيْسَ لَهُ فِي الْآخِرَةِ شَيْءٌ، ذَلِكَ بِأَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: {مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ} [هُود: ١٥] الْآيَةَ، وَعَامِلُ رِيَاءٍ لَيْسَ لَهُ ثَوَابٌ فِي الدُّنْيَا وَالْآخِرَةِ إِلَّا الْوَيْلُ، وَعَامِلٌ صَالِحٌ فِي سَبِيلِ هُدًى يَبْتَغِي بِهِ وَجْهَ اللَّهِ وَالدَّارَ الْآخِرَةَ، فَلَهُ الْجَنَّةُ فِي الْآخِرَةِ، مَعَ مَا يُعَانُ بِهِ فِي الدُّنْيَا، وَعَامِلُ خَطَايَا وَذُنُوبٍ ثَوَابُهُ عُقُوبَةُ اللَّهِ، إِلَّا أَنْ يَغْفِرَ اللَّهُ لَهُ، فَإِنَّهُ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ ”
Anā Abū Sinānin al-Shaybāniyyu, anna ʿUmara bna al-Khaṭṭābi, raḥimahu Allāhu qāla: “Al-aʿmālu ʿalā arbaʿati wujūhin: ʿāmilun ṣāliḥun fī sabīli hudan, yurīdu bihi al-dunyā, fa-laysa lahu fī al-ākhirati shayʾun, dhālika bi-anna Allāha tabāraka wa-taʿālā yaqūlu: {Man kāna yurīdu al-ḥayāta al-dunyā wa-zīnatahā nuwaffi ilayhim aʿmālahum} [Hūd: 15] al-āyata, wa-ʿāmilu riyāʾin laysa lahu thawābun fī al-dunyā wa-l-ākhirati illā al-waylu, wa-ʿāmilun ṣāliḥun fī sabīli hudan yabtaghī bihi wajha Allāhi wa-l-dāra al-ākhirata, fa-lahu al-jannatu fī al-ākhirati, maʿa mā yuʿānu bihi fī al-dunyā, wa-ʿāmilu khaṭāyā wa-dhunūbin thawābuhu ʿuqūbatu Allāhi, illā an yaghfira Allāhu lahu, fa-innahu ahlu al-taqwā wa-ahlu al-maghfirati.”
Abū Sinān al-Shaybānī informed us that ʿUmar ibn al-Khaṭṭāb, may God have mercy on him, said: “Deeds fall into four categories. There is a righteous worker on a path of guidance who seeks the present world through his work; he will have nothing in the Hereafter. That is because God, blessed and exalted, says, ‘Whoever desires the life of this world and its adornment: We repay them in full for their deeds’ [Hūd 11:15], and the rest of the verse. There is one who acts ostentatiously, whose only reward in this world and the Hereafter is woe. There is a righteous worker on a path of guidance who seeks God’s countenance and the abode of the Hereafter through his work; his will be Paradise in the Hereafter, along with the assistance he receives in this world. And there is one who commits offenses and sins, whose recompense is God’s punishment, unless God forgives him. He is worthy of being feared and is the source of forgiveness.”
أَنَا ابْنُ لَهِيعَةَ، عَنْ مُوسَى بْنِ وَرْدَانَ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: “ اقْرَءُوا الْقُرْآنَ تَسْأَلُونَ اللَّهَ بِهِ قَبْلَ أَنْ يَقْرَأَهُ أَقْوَامٌ يَسْأَلُونَ بِهِ النَّاسَ، سَيَقْرَأُ الْقُرْآنَ ثَلَاثَةُ رِجَالٍ: رَجُلٌ يُبَاهِي بِهِ النَّاسَ، وَرَجُلٌ يَسْتَأْكِلُ بِهِ النَّاسَ، وَقَارِئٌ يَقْرَأُهُ لِلَّهِ ”
Anā Ibnu Lahīʿata, ʿan Mūsā bni Wardāna, ʿan Abī al-Haythami, ʿan Abī Saʿīdin al-Khudriyyi qāla: “Iqraʾū al-Qurʾāna tasʾalūna Allāha bihi qabla an yaqraʾahu aqwāmun yasʾalūna bihi al-nāsa, sa-yaqraʾu al-Qurʾāna thalāthatu rijālin: rajulun yubāhī bihi al-nāsa, wa-rajulun yastaʾkilu bihi al-nāsa, wa-qāriʾun yaqraʾuhu li-llāhi.”
Ibn Lahīʿa informed us, from Mūsā ibn Wardān, from Abū al-Haytham, from Abū Saʿīd al-Khudrī, who said: “Recite the Qurʾān, asking God through it, before people recite it to ask other people through it. Three sorts of men will recite the Qurʾān: a man who uses it to vaunt himself before people, a man who uses it to obtain sustenance from people, and a reciter who recites it for God.”
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي أَبُو الْمُصْعَبِ مِشْرَحُ بْنُ هَاعَانَ قَالَ: سَمِعْتُ عُقْبَةَ بْنَ عَامِرٍ الْجُهَنِيَّ يَقُولُ: «أَكْثَرُ مُنَافِقِي هَذِهِ الْأُمَّةِ قُرَّاؤُهَا»
Anā Ibnu Lahīʿata qāla: ḥaddathanī Abū al-Muṣʿabi Mishraḥu bnu Hāʿāna qāla: samiʿtu ʿUqbata bna ʿĀmirin al-Juhaniyya yaqūlu: “Aktharu munāfiqī hādhihi al-ummati qurrāʾuhā.”
Ibn Lahīʿa informed us: Abū al-Muṣʿab Mishraḥ ibn Hāʿān told me: I heard ʿUqba ibn ʿĀmir al-Juhanī say, “Most of this community’s hypocrites are its Qurʾān reciters.”
أَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنِ الزُّهْرِيِّ قَالَ: قَالَ شَدَّادُ بْنُ أَوْسٍ: «وَتَسَجَّى بِثَوْبٍ» ثُمَّ بَكَى وَبَكَى، فَقَالَ لَهُ قَائِلٌ: مَا يُبْكِيكَ يَا أَبَا يَعْلَى؟ قَالَ: «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشَّهْوَةُ الْخَفِيَّةُ , وَالرِّيَاءُ الظَّاهِرُ، إِنَّكُمْ لَنْ تُؤْتَوْا إِلَّا مِنْ قِبَلِ رُءُوسِكُمْ، إِنَّكُمْ لَنْ تُؤْتَوْا إِلَّا مِنْ قِبَلِ رُءُوسِكُمْ، إِنَّكُمْ لَنْ تُؤْتَوْا إِلَّا مِنْ قِبَلِ رُءُوسِكُمْ، الَّذِينَ إِنْ أَمَرُوا بِخَيْرٍ أُطِيعُوا، وَإِنْ أَمَرُوا بِشَرٍّ أُطِيعُوا» وَمَا الْمُنَافِقُ؟ «إِنَّمَا الْمُنَافِقُ كَالْجَمَلِ اخْتَنَقَ فَمَاتَ فِي رِبْقِهِ لَنْ يَعْدُوَ شَرُّهُ نَفْسَهُ»
Anā Māliku bnu Anasin, ʿan ʿAbdi Allāhi bni Abī Bakrin, ʿani al-Zuhriyyi qāla: qāla Shaddādu bnu Awsin: “Wa-tasajjā bi-thawbin” thumma bakā wa-bakā, fa-qāla lahu qāʾilun: mā yubkīka yā Abā Yaʿlā? Qāla: “Inna akhwafa mā akhāfu ʿalaykumu al-shahwatu al-khafiyyatu, wa-l-riyāʾu al-ẓāhiru, innakum lan tuʾtaw illā min qibali ruʾūsikum, innakum lan tuʾtaw illā min qibali ruʾūsikum, innakum lan tuʾtaw illā min qibali ruʾūsikum, alladhīna in amarū bi-khayrin uṭīʿū, wa-in amarū bi-sharrin uṭīʿū.” Wa-mā al-munāfiqu? “Innamā al-munāfiqu ka-l-jamali ikhtanaqa fa-māta fī ribqihi lan yaʿduwa sharruhu nafsahu.”
Mālik ibn Anas informed us, from ʿAbd Allāh ibn Abī Bakr, from al-Zuhrī, who said: Shaddād ibn Aws said, “And he covered himself with a garment,” then wept and wept. Someone asked him, “What makes you weep, Abū Yaʿlā?” He replied, “What I fear most for you is hidden desire and open ostentation. You will be harmed only through your leaders. You will be harmed only through your leaders. You will be harmed only through your leaders: those who are obeyed if they command good and are obeyed if they command evil.” And what of the hypocrite? “The hypocrite is only like a camel that strangled and died in its tether: his evil will not extend beyond himself.”
بَابُ حُسْنِ السَّرِيرَةِ
Bābu ḥusni al-sarīrati
Chapter on goodness of the inner self
أَنَا عَبْدُ الْحَكِيمِ بْنُ أَبِي فَرْوَةَ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: قَالَ لِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَأَنَا أُذَكِّرُهُ: «إِنِ اسْتَطَعْتَ يَا أَبَا حَمْزَةَ أَنْ لَا يَكُونَ أَحَدٌ أَسْعَدَ بِمَا نَسْمَعُ مِنْكَ فَافْعَلْ»
Anā ʿAbdu al-Ḥakīmi bnu Abī Farwata, ʿan Muḥammadi bni Kaʿbin al-Quraẓiyyi qāla: qāla lī ʿUmaru bnu ʿAbdi al-ʿAzīzi, wa-anā udhakkiruhu: “Ini istaṭaʿta yā Abā Ḥamzata an lā yakūna aḥadun asʿada bi-mā nasmaʿu minka fa-fʿal.”
ʿAbd al-Ḥakīm ibn Abī Farwa informed us, from Muḥammad ibn Kaʿb al-Quraẓī, who said: ʿUmar ibn ʿAbd al-ʿAzīz said to me while I was admonishing him, “Abū Ḥamza, if you can make sure that no one benefits more than you from what we hear from you, then do so.”
أَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، أَوْ غَيْرُهُ، عَنْ رَجُلٍ، عَنْ يَزِيدَ بْنِ مَيْسَرَةَ قَالَ: “ قَالَ اللَّهُ: إِنِّي لَسْتُ كُلَّ كَلَامِ الْحَكِيمِ أَتَقَبَّلُ، وَلَكِنِّي أَنْظُرُ إِلَى هَمِّهِ وَهَوَاهُ، فَإِنْ كَانَ هَمُّهُ وَهَوَاهُ لِي جَعَلْتُ صَمْتَهُ وَقَارًا وَحَمْدًا لِي، وَإِنْ لَمْ يَتَكَلَّمْ ”
Anā Ismāʿīlu bnu ʿAyyāshin, aw ghayruhu, ʿan rajulin, ʿan Yazīda bni Maysarata qāla: “Qāla Allāhu: innī lastu kulla kalāmi al-ḥakīmi ataqabbalu, wa-lākinnī anẓuru ilā hammihi wa-hawāhu, fa-in kāna hammuhu wa-hawāhu lī jaʿaltu ṣamtahu waqāran wa-ḥamdan lī, wa-in lam yatakallam.”
Ismāʿīl ibn ʿAyyāsh, or someone else, informed us, from a man, from Yazīd ibn Maysara, who said: “God said, ‘I do not accept everything a wise person says. Rather, I look at his concern and inclination. If his concern and inclination are for Me, I make his silence dignity and praise of Me, even if he does not speak.’”
أَنَا جَعْفَرُ بْنُ حَيَّانَ، عَنِ الْحَسَنِ قَالَ: «لَا يَزَالُ الْعَبْدُ بِخَيْرٍ إِذَا قَالَ , قَالَ لِلَّهِ، وَإِذَا عَمِلَ، يَعْمَلُ لِلَّهِ»
Anā Jaʿfaru bnu Ḥayyāna, ʿani al-Ḥasani qāla: “Lā yazālu al-ʿabdu bi-khayrin idhā qāla, qāla li-llāhi, wa-idhā ʿamila, yaʿmalu li-llāhi.”
Jaʿfar ibn Ḥayyān informed us, from al-Ḥasan, who said: “The servant continues to fare well when, if he speaks, he speaks for God, and if he acts, he acts for God.”
أَنَا ابْنُ عَيَّاشٍ، عَنْ أَبِي سَلَمَةَ الْحِمْصِيِّ، عَنْ يَحْيَى بْنِ جَابِرٍ، عَنْ يَزِيدَ بْنِ مَيْسَرَةَ قَالَ: «كَتَبَ حَكِيمٌ مِنَ الْحُكَمَاءِ ثَلَاثَمِائَةٍ وَسِتِّينَ مُصْحَفًا مِنْ مَصَاحِفِكُمْ، فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّكَ قَدْ مَلَأْتَ الْأَرْضَ بَقَاقًا، وَأَنَّ اللَّهَ لَا يَقْبَلُ شَيْئًا مِنْ بَقَاقِكَ»
Anā Ibnu ʿAyyāshin, ʿan Abī Salamata al-Ḥimṣiyyi, ʿan Yaḥyā bni Jābirin, ʿan Yazīda bni Maysarata qāla: “Kataba ḥakīmun mina al-ḥukamāʾi thalāthamiʾatin wa-sittīna muṣḥafan min maṣāḥifikum, fa-awḥā Allāhu ilayhi annaka qad malaʾta al-arḍa baqāqan, wa-anna Allāha lā yaqbalu shayʾan min baqāqika.”
Ibn ʿAyyāsh informed us, from Abū Salama al-Ḥimṣī, from Yaḥyā ibn Jābir, from Yazīd ibn Maysara, who said: “One of the sages wrote three hundred and sixty volumes like your codices. God then revealed to him: ‘You have filled the earth with chatter, and God accepts none of your chatter.’”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: نَا أَبُو هَانِئٍ الْخَوْلَانِيُّ، أَنَّهُ سَمِعَ خَالِدَ بْنَ أَبِي عِمْرَانَ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَطَاعَ اللَّهَ فَقَدْ ذَكَرَ اللَّهَ وَإِنْ قَلَّتْ صَلَاتُهُ، وَصِيَامُهُ، وَتِلَاوَتُهُ الْقُرْآنَ، وَمَنْ عَصَى اللَّهَ فَقَدْ نَسِيَ اللَّهَ، وَإِنْ كَثُرَتْ صَلَاتُهُ، وَصِيَامُهُ، وَتِلَاوَتُهُ الْقُرْآنَ»
Anā Saʿīdu bnu Abī Ayyūba qāla: nā Abū Hāniʾin al-Khawlāniyyu, annahu samiʿa Khālida bna Abī ʿImrāna, yaqūlu: qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “Man aṭāʿa Allāha fa-qad dhakara Allāha wa-in qallat ṣalātuhu, wa-ṣiyāmuhu, wa-tilāwatuhu al-Qurʾāna, wa-man ʿaṣā Allāha fa-qad nasiya Allāha, wa-in kathurat ṣalātuhu, wa-ṣiyāmuhu, wa-tilāwatuhu al-Qurʾāna.”
Saʿīd ibn Abī Ayyūb informed us: Abū Hāniʾ al-Khawlānī narrated to us that he heard Khālid ibn Abī ʿImrān say: The Messenger of God, may God bless him and grant him peace, said, “Whoever obeys God has remembered God, even if his prayer, fasting, and recitation of the Qurʾān are little. Whoever disobeys God has forgotten God, even if his prayer, fasting, and recitation of the Qurʾān are abundant.”
أَنَا الْأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ قَالَ: “ يَصْعَدُ الْمَلَكُ بِعَمَلِ الْعَبْدِ مُبْتَهِجًا بِهِ فَإِذَا انْتَهَى إِلَى رَبِّهِ قَالَ: اجْعَلُوهُ فِي سِجِّينٍ، إِنِّي لَمْ أُرَدْ بِهَذَا ”
Anā al-Awzāʿiyyu, ʿan Yaḥyā bni Abī Kathīrin qāla: “Yaṣʿadu al-malaku bi-ʿamali al-ʿabdi mubtahijan bihi fa-idhā intahā ilā rabbihi qāla: ijʿalūhu fī Sijjīnin, innī lam urad bi-hādhā.”
Al-Awzāʿī informed us, from Yaḥyā ibn Abī Kathīr, who said: “The angel ascends with the servant’s deed, rejoicing in it. When he reaches his Lord, He says, ‘Place it in Sijjīn. I was not the one intended by this deed.’”
أَنَا سُفْيَانُ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ أَبِي الْبَخْتَرِيِّ، عَنْ سَلْمَانَ قَالَ: «إِنَّ لِكُلِّ امْرِئٍ جَوَّانِيًّا وَبَرَّانِيًّا، فَمَنْ يُصْلِحْ جَوَّانِيَّهُ يُصْلِحِ اللَّهُ بَرَّانِيَّهُ، وَمَنْ يُفْسِدْ جَوَّانِيَّهُ يُفْسِدِ اللَّهُ بَرَّانِيَّهُ»
Anā Sufyānu, ʿan ʿAṭāʾi bni al-Sāʾibi, ʿan Abī al-Bakhtariyyi, ʿan Salmāna qāla: “Inna li-kulli imriʾin jawwāniyyan wa-barrāniyyan, fa-man yuṣliḥ jawwāniyyahu yuṣliḥi Allāhu barrāniyyahu, wa-man yufsid jawwāniyyahu yufsidi Allāhu barrāniyyahu.”
Sufyān informed us, from ʿAṭāʾ ibn al-Sāʾib, from Abū al-Bakhtarī, from Salmān, who said: “Every person has an inward and an outward self. Whoever sets his inward self right, God sets his outward self right; whoever corrupts his inward self, God corrupts his outward self.”
أَنَا عَوْفٌ، عَنْ مَعْبَدٍ الْجُهَنِيِّ قَالَ: قَالَ عُثْمَانُ بْنُ عَفَّانَ: «لَوْ أَنَّ عَبْدًا دَخَلَ بَيْتًا فِي جَوْفِ بَيْتٍ فَأَدْمَنَ هُنَاكَ عَمَلًا أَوْشَكَ النَّاسُ أَنْ يَتَحَدَّثُوا بِهِ، وَمَا مِنْ عَامِلٍ يَعْمَلُ إِلَّا كَسَاهُ اللَّهُ رِدَاءَ عَمَلِهِ إِنْ خَيْرًا فَخَيْرٌ، وَإِنْ شَرًّا فَشَرٌّ»
Anā ʿAwfun, ʿan Maʿbadin al-Juhaniyyi qāla: qāla ʿUthmānu bnu ʿAffāna: “Law anna ʿabdan dakhala baytan fī jawfi baytin fa-admana hunāka ʿamalan awshaka al-nāsu an yataḥaddathū bihi, wa-mā min ʿāmilin yaʿmalu illā kasāhu Allāhu ridāʾa ʿamalihi in khayran fa-khayrun, wa-in sharran fa-sharrun.”
ʿAwf informed us, from Maʿbad al-Juhanī, who said: ʿUthmān ibn ʿAffān said, “If a servant entered a room within another room and persisted in some deed there, people would soon speak of it. No one performs a deed without God clothing him in the mantle of that deed: if good, then good; if evil, then evil.”
أَنَا الْمَسْعُودِيُّ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنِ ابْنِ مَسْعُودٍ قَالَ: «مَنْ يُرَائِي يُرَائِي اللَّهُ بِهِ، وَمَنْ يُسَمِّعْ يُسَمِّعِ اللَّهُ بِهِ، وَمَنْ تَطَاوَلَ تَعَظُّمًا، خَفَضَهُ اللَّهُ، وَمَنْ تَوَاضَعَ تَخَشُّعًا، رَفَعَهُ اللَّهُ، وَمُوَسَّعٌ عَلَيْهِ فِي الدُّنْيَا مَقْتُورٌ عَلَيْهِ فِي الْآخِرَةِ، وَمَقْتُورٌ عَلَيْهِ فِي الدُّنْيَا مُوَسَّعٌ عَلَيْهِ فِي الْآخِرَةِ، وَمُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ» قَالُوا: مَا الْمُسْتَرِيحُ؟ قَالَ: «الْمُؤْمِنُ إِذَا مَاتَ اسْتَرَاحَ، وَأَمَّا الْمُسْتَرَاحُ مِنْهُ فَهُوَ الَّذِي يَظْلِمُ النَّاسَ وَيَغُشُّهُمُ فِي الدُّنْيَا، فَإِذَا مَاتَ فَهُوَ الْمُسْتَرَاحُ مِنْهُ»
Anā al-Masʿūdiyyu, ʿan ʿĀṣimin, ʿan Abī Wāʾilin, ʿani Ibni Masʿūdin qāla: “Man yurāʾī yurāʾī Allāhu bihi, wa-man yusammiʿ yusammiʿi Allāhu bihi, wa-man taṭāwala taʿaẓẓuman, khafaḍahu Allāhu, wa-man tawāḍaʿa takhashshuʿan, rafaʿahu Allāhu, wa-muwassaʿun ʿalayhi fī al-dunyā maqtūrun ʿalayhi fī al-ākhirati, wa-maqtūrun ʿalayhi fī al-dunyā muwassaʿun ʿalayhi fī al-ākhirati, wa-mustarīḥun wa-mustarāḥun minhu.” Qālū: mā al-mustarīḥu? Qāla: “Al-muʾminu idhā māta istarāḥa, wa-ammā al-mustarāḥu minhu fa-huwa alladhī yaẓlimu al-nāsa wa-yaghushshuhumu fī al-dunyā, fa-idhā māta fa-huwa al-mustarāḥu minhu.”
Al-Masʿūdī informed us, from ʿĀṣim, from Abū Wāʾil, from Ibn Masʿūd, who said: “Whoever acts to be seen, God will expose him; whoever acts to be heard, God will expose him. Whoever elevates himself out of self-importance, God lowers him; whoever lowers himself in humility, God raises him. One person who is given abundance in this world is restricted in the Hereafter, and another who is restricted in this world is given abundance in the Hereafter. There is one who gains rest, and one from whom others gain rest.” They asked, “Who is the one who gains rest?” He replied, “The believer gains rest when he dies. As for the one from whom others gain rest, he is the person who wrongs people and deceives them in this world. When he dies, others gain rest from him.”
أَنَا سُفْيَانُ، أَنَا عَاصِمٌ الْأَحْوَلُ قَالَ: قَالَ لِي الْفُضَيْلُ الرَّقَاشِيُّ: «لَا يُلْهِيَنَّكَ النَّاسُ عَنْ نَفْسِكَ، فَإِنَّ الْأَمْرَ يَخْلُصُ إِلَيْكَ دُونَهُمْ، وَلَا تَقْطَعِ النَّهَارَ بِكَذَا وَكَذَا، فَإِنَّكَ مَحْفُوظٌ عَلَيْكَ مَا عَمِلْتَ، وَاعْلَمْ أَنِّي لَمْ أَرَ شَيْئًا أَشَدَّ طَلَبًا وَلَا أَسْرَعَ إِدْرَاكًا مِنْ حَسَنَةٍ حَدِيثَةٍ لَذَنْبٍ قَدِيمٍ»
Anā Sufyānu, anā ʿĀṣimun al-Aḥwalu qāla: qāla lī al-Fuḍaylu al-Raqāshiyyu: “Lā yulhiyannaka al-nāsu ʿan nafsika, fa-inna al-amra yakhluṣu ilayka dūnahum, wa-lā taqṭaʿi al-nahāra bi-kadhā wa-kadhā, fa-innaka maḥfūẓun ʿalayka mā ʿamilta, wa-ʿlam annī lam ara shayʾan ashadda ṭalaban wa-lā asraʿa idrākan min ḥasanatin ḥadīthatin li-dhanbin qadīmin.”
Sufyān informed us; ʿĀṣim al-Aḥwal informed us: Al-Fuḍayl al-Raqāshī said to me, “Do not let people distract you from yourself, for the matter comes down to you, apart from them. Do not pass the day with this and that, for everything you do is recorded against you. Know that I have seen nothing more vigorous in pursuit or swifter in overtaking than a recent good deed in pursuit of an old sin.”
سَمِعْتُ سُفْيَانَ: قَالَ: يُقَالُ: «تَعَوَّذُوا بِاللَّهِ مِنْ فِتْنَةِ الْعَابِدِ الْجَاهِلِ، وَفِتْنَةِ الْعَالِمِ الْفَاجِرِ، فَإِنَّ فِتْنَتَهُمَا فِتْنَةٌ لِكُلِّ مَفْتُونٍ»
Samiʿtu Sufyāna: qāla: yuqālu: “Taʿawwadhū bi-llāhi min fitnati al-ʿābidi al-jāhili, wa-fitnati al-ʿālimi al-fājiri, fa-inna fitnatahumā fitnatun li-kulli maftūnin.”
I heard Sufyān say: It is said, “Seek refuge in God from the trial of the ignorant worshipper and the trial of the wicked scholar, for their trial is a trial for everyone who is led astray.”
أَنَا الرَّبِيعُ بْنُ أَنَسٍ، عَنِ الْحَسَنِ، فِي هَذِهِ الْآيَةِ {ادْعُونِي أَسْتَجِبْ لَكُمْ} [غَافِر: ٦٠] قَالَ: «اعْمَلُوا وَأَبْشِرُوا، فَإِنَّهُ حَقٌّ عَلَى اللَّهِ أَنْ يَسْتَجِيبَ لِلَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَيَزِيدَهُمْ مِنْ فَضْلِهِ»
Anā al-Rabīʿu bnu Anasin, ʿani al-Ḥasani, fī hādhihi al-āyati {Udʿūnī astajib lakum} [Ghāfir: 60] qāla: “Iʿmalū wa-abshirū, fa-innahu ḥaqqun ʿalā Allāhi an yastajība li-lladhīna āmanū wa-ʿamilū al-ṣāliḥāti wa-yazīdahum min faḍlihi.”
Al-Rabīʿ ibn Anas informed us, from al-Ḥasan, concerning this verse, “Call upon Me; I will answer you” [Ghāfir 40:60]. He said, “Act, and rejoice in good tidings, for God has undertaken to answer those who believe and do righteous deeds and to give them still more of His bounty.”
بَابٌ فِي التَّقْوَى
Bābun fī al-taqwā
Chapter on God-fearingness
أَنَا مُحَمَّدُ بْنُ يَسَارٍ، عَنْ قَتَادَةَ قَالَ: قَالَ عَامِرُ بْنُ عَبْدِ قَيْسٍ: «آيَةٌ فِي كِتَابِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا جَمْعًا أَنْ أُعْطَاهَا، وَجَعَلَنِي اللَّهُ مِنَ الْمُتَّقِينَ»
Anā Muḥammadu bnu Yasārin, ʿan Qatādata qāla: qāla ʿĀmiru bnu ʿAbdi Qaysin: “Āyatun fī kitābi Allāhi aḥabbu ilayya mina al-dunyā jamʿan an uʿṭāhā, wa-jaʿalanī Allāhu mina al-muttaqīna.”
Muḥammad ibn Yasār informed us, from Qatāda, who said: ʿĀmir ibn ʿAbd Qays said, “A verse in God’s Book is dearer to me than being given the whole world: ‘And God made me one of the God-fearing.’”
أَنَا رِشْدِينُ بْنُ سَعْدٍ، عَنْ شَرَاحِيلَ بْنِ يَزِيدَ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، أَنَّهُ سَمِعَ فَضَالَةَ بْنَ عُبَيْدٍ يَقُولُ: “ لَأَنْ أَكُونَ أَعْلَمُ أَنَّ اللَّهَ تَقَبَّلَ مِنِّي مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا؛ لِأَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: {إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ} [الْمَائِدَة: ٢٧] ”
Anā Rishdīnu bnu Saʿdin, ʿan Sharāḥīla bni Yazīda, ʿan ʿUbaydi bni ʿUmayrin, annahu samiʿa Faḍālata bna ʿUbaydin yaqūlu: “La-an akūna aʿlamu anna Allāha taqabbala minnī mithqāla ḥabbatin min khardalin aḥabbu ilayya mina al-dunyā wa-mā fīhā; li-anna Allāha tabāraka wa-taʿālā yaqūlu: {Innamā yataqabbalu Allāhu mina al-muttaqīna} [Al-Māʾida: 27].”
Rishdīn ibn Saʿd informed us, from Sharāḥīl ibn Yazīd, from ʿUbayd ibn ʿUmayr, that he heard Faḍāla ibn ʿUbayd say: “For me to know that God has accepted from me a mustard seed’s weight would be dearer to me than this world and everything in it, because God, blessed and exalted, says, ‘God accepts only from the God-fearing’ [al-Māʾida 5:27].”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ، عَنْ عَبَّاسِ بْنِ جُلَيْدٍ قَالَ: قَالَ أَبُو الدَّرْدَاءِ: “ تَمَامُ التَّقْوَى أَنْ يَتَّقِيَ اللَّهَ الْعَبْدُ حَتَّى يَتَّقِيَهُ فِي مِثْقَالِ ذَرَّةٍ، حَتَّى يَتْرُكَ بَعْضَ مَا يَرَى أَنَّهُ حَلَالٌ، خَشْيَةَ أَنْ يَكُونَ حَرَامًا , يَكُونُ حِجَابًا بَيْنَهُ وَبَيْنَ الْحَرَامِ، فَإِنَّ اللَّهَ قَدْ بَيَّنَ لِلْعِبَادِ الَّذِي يُصَيِّرُهُمْ إِلَيْهِ قَالَ اللَّهُ: {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ} [الزَّلْزَلَة: ٧] فَلَا تَحْقِرَنَّ شَيْئًا مِنَ الشَّرِّ أَنْ تَتَّقِيَهُ، وَلَا شَيْئًا مِنَ الْخَيْرِ أَنْ تَفْعَلَهُ ”
Anā Saʿīdu bnu Abī Ayyūba, ʿan ʿAbdi Allāhi bni al-Walīdi, ʿan ʿAbbāsi bni Julaydin qāla: qāla Abū al-Dardāʾi: “Tamāmu al-taqwā an yattaqiya Allāha al-ʿabdu ḥattā yattaqiyahu fī mithqāli dharratin, ḥattā yatruka baʿḍa mā yarā annahu ḥalālun, khashyata an yakūna ḥarāman, yakūnu ḥijāban baynahu wa-bayna al-ḥarāmi, fa-inna Allāha qad bayyana li-l-ʿibādi alladhī yuṣayyiruhum ilayhi qāla Allāhu: {Fa-man yaʿmal mithqāla dharratin khayran yarahu wa-man yaʿmal mithqāla dharratin sharran yarahu} [Al-Zalzala: 7] fa-lā taḥqiranna shayʾan mina al-sharri an tattaqiyahu, wa-lā shayʾan mina al-khayri an tafʿalahu.”
Saʿīd ibn Abī Ayyūb informed us, from ʿAbd Allāh ibn al-Walīd, from ʿAbbās ibn Julayd, who said: Abū al-Dardāʾ said, “Complete God-fearingness is for the servant to fear God until he fears Him even concerning a mote’s weight, and until he leaves aside some things he considers lawful, fearing that they might be unlawful, so that this forms a barrier between him and the unlawful. God has made clear to His servants that to which He will bring them. God said, ‘Whoever does a mote’s weight of good will see it, and whoever does a mote’s weight of evil will see it’ [al-Zalzala 99:7–8]. So do not consider any evil too small to guard against or any good too small to do.”
أَنَا ابْنُ الْمُبَارَكِ، أَنَا الْمَسْعُودِيُّ، عَنْ شَقِيقِ بْنِ سَلَمَةَ، أَنَّهُ تَلَا هَذِهِ الْآيَةَ {إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا} [مَرْيَم: ١٨] قَالَ: «لَقَدْ عَلِمَتْ أَنَّ التَّقِيَّ ذُو نُهْيَةٍ»
Anā Ibnu al-Mubāraki, anā al-Masʿūdiyyu, ʿan Shaqīqi bni Salamata, annahu talā hādhihi al-āyata {Innī aʿūdhu bi-l-Raḥmāni minka in kunta taqiyyan} [Maryam: 18] qāla: “La-qad ʿalimat anna al-taqiyya dhū nuhyatin.”
Ibn al-Mubārak informed us; al-Masʿūdī informed us, from Shaqīq ibn Salama, that he recited this verse: “I seek refuge in the All-Merciful from you, if you are God-fearing” [Maryam 19:18]. He said, “She knew that a God-fearing person possesses restraint.”
أَنَا عُقْبَةُ بْنُ عَبْدِ اللَّهِ الرِّفَاعِيُّ قَالَ: حَدَّثَنِي الْقَاسِمُ بْنُ عُبَيْدٍ قَالَ: قُلْتُ لِأَنَسِ بْنِ مَالِكٍ: يَا أَبَا حَمْزَةَ ادْعُ اللَّهَ لَنَا قَالَ: «الدُّعَاءُ يَرْفَعُهُ الْعَمَلُ الصَّالِحُ»
Anā ʿUqbatu bnu ʿAbdi Allāhi al-Rifāʿiyyu qāla: ḥaddathanī al-Qāsimu bnu ʿUbaydin qāla: qultu li-Anasi bni Mālikin: yā Abā Ḥamzata udʿu Allāha lanā qāla: “Al-duʿāʾu yarfaʿuhu al-ʿamalu al-ṣāliḥu.”
ʿUqba ibn ʿAbd Allāh al-Rifāʿī informed us: Al-Qāsim ibn ʿUbayd told me: I said to Anas ibn Mālik, “Abū Ḥamza, pray to God for us.” He replied, “Supplication is raised up by righteous deeds.”
بَابٌ فِي الصَّدَقَةِ مِنَ الْمَالِ الْحَرَامِ
Bābun fī al-ṣadaqati mina al-māli al-ḥarāmi
Chapter on giving charity from unlawful wealth
بَابٌ فِي تَأَخُّرِ الْإِجَابَةِ لِلدُّعَاءِ
Bābun fī taʾakhkhuri al-ijābati li-l-duʿāʾi
Chapter on delay in the answer to supplication
أَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ قَالَ: حَدَّثَنِي رَاشِدُ بْنُ أَبِي رَاشِدٍ، عَنْ يَزِيدَ بْنِ مَيْسَرَةَ قَالَ: “ قَالَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ: يَا رَبِّ، دَعَاكَ فُلَانٌ النَّبِيُّ، وَفُلَانٌ النَّبِيُّ، فَأَجَبْتَهُمْ، وَدَعَوْتُكَ فَلَمْ تُجِبْنِي، فَقَالَ: إِنَّ فُلَانًا النَّبِيَّ وَفُلَانًا النَّبِيَّ دَعَوْنِي، وَالْأَجَلُ الَّذِي أُهْلِكُ فِيهِ أُمَّتَهُمْ مُسْتَأْخِرٌ، فَاسْتَجَبْتُ لَهُمْ، وَإِنَّكَ دَعَوْتَنِي، وَالْأَجَلُ الَّذِي أُهْلِكُ فِيهِ أُمَّتَكَ قَدْ حَضَرَ، فَوَعِزَّتِي لَوْ كَانَ فِيهِمْ مُوسَى وَإِلْيَاسُ مَعَ أَنْبِيَاءَ قَدْ سَمَّاهُمْ، ثُمَّ كَانَ فِيهِمْ وَلَدُ أَحَدِهِمْ أَوْ أَبُوهُ أَوْ أُمُّهُ لَمْ أُنَجِّ لَهُ إِلَّا نَفْسَهُ ”
Anā Ismāʿīlu bnu ʿAyyāshin qāla: ḥaddathanī Rāshidu bnu Abī Rāshidin, ʿan Yazīda bni Maysarata qāla: “Qāla nabiyyun mina al-anbiyāʾi: yā rabbi, daʿāka fulānun al-nabiyyu, wa-fulānun al-nabiyyu, fa-ajabtahum, wa-daʿawtuka fa-lam tujibnī, fa-qāla: inna fulānan al-nabiyya wa-fulānan al-nabiyya daʿawnī, wa-l-ajalu alladhī uhliku fīhi ummatahum mustaʾkhirun, fa-stajabtu lahum, wa-innaka daʿawtanī, wa-l-ajalu alladhī uhliku fīhi ummataka qad ḥaḍara, fa-wa-ʿizzatī law kāna fīhim Mūsā wa-Ilyāsu maʿa anbiyāʾa qad sammāhum, thumma kāna fīhim waladu aḥadihim aw abūhu aw ummuhu lam unajji lahu illā nafsahu.”
Ismāʿīl ibn ʿAyyāsh informed us: Rāshid ibn Abī Rāshid told me, from Yazīd ibn Maysara, who said: “One of the prophets said, ‘My Lord, such-and-such a prophet and such-and-such a prophet called upon You, and You answered them. I called upon You, but You did not answer me.’ He replied, ‘Such-and-such a prophet and such-and-such a prophet called upon Me when the appointed time at which I would destroy their people was still distant, so I answered them. You called upon Me when the appointed time at which I would destroy your people had arrived. By My might, even if Mūsā and Ilyās were among them’—along with prophets whom he named—‘and even if the child, father, or mother of one of them were among them, I would save for him only his own self.’”
بَابٌ فِي الْإِخْلَاصِ فِي الدُّعَاءِ
Bābun fī al-ikhlāṣi fī al-duʿāʾi
Chapter on sincerity in supplication
أَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ، عَنْ مَالِكِ بْنِ الْحَارِثِ قَالَ: جَاءَ رَبِيعُ بْنُ خُثَيْمٍ إِلَى عَلْقَمَةَ، فَذَكَرَ شَيْئًا، فَقَالَ: «إِنَّ اللَّهَ لَا يَقْبَلُ مِنَ الْعَمَلِ إِلَّا النَّاخِلَةَ يَعْنِي مَحْضَ قَلْبِهِ» فَعُجِبَ بِهِ رَبِيعٌ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ، لِعَلْقَمَةَ: أَمَا سَمِعْتَ ابْنَ مَسْعُودٍ يَقُولُ: «إِنَّ اللَّهَ لَا يَقْبَلُ مِنْ مُسَمِّعٍ، وَلَا مُرَاءٍ، وَلَا لَاعِبٍ، وَلَا دَاعٍ، إِلَّا دَاعِيًا دُعَاءً ثَبْتًا مِنْ قَلْبِهِ»
Anā Sufyānu, ʿan Sulaymāna, ʿan Māliki bni al-Ḥārithi qāla: Jāʾa Rabīʿu bnu Khuthaymin ilā ʿAlqamata, fa-dhakara shayʾan, fa-qāla: «Inna Allāha lā yaqbalu mina al-ʿamali illā al-nākhilata, yaʿnī maḥḍa qalbihi.» Fa-ʿujiba bihi Rabīʿun, fa-qāla ʿAbdu al-Raḥmāni bnu Yazīda li-ʿAlqamata: A-mā samiʿta Ibna Masʿūdin yaqūlu: «Inna Allāha lā yaqbalu min musammiʿin, wa-lā murāʾin, wa-lā lāʿibin, wa-lā dāʿin, illā dāʿiyan duʿāʾan thabtan min qalbihi.»
Sufyān informed us, from Sulaymān, from Mālik ibn al-Ḥārith, who said: Rabīʿ ibn Khuthaym came to ʿAlqamah and mentioned something. He said, “God accepts of deeds only what is sifted pure,” meaning what comes purely from one’s heart. Rabīʿ admired this. ʿAbd al-Raḥmān ibn Yazīd said to ʿAlqamah: Have you not heard Ibn Masʿūd say, “God accepts nothing from one who seeks to be heard, one who shows off, one who trifles, or one who supplicates, except a supplicant making a steadfast supplication from his heart”?
أَنَا سُفْيَانُ، عَنْ مَعْنٍ، عَنْ شَيْخٍ مِنْ أَصْحَابِ عَبْدِ اللَّهِ، أَنَّ عَبْدَ اللَّهِ، رَأَى رَجُلًا يَسْأَلُ اللَّهَ وَفِي يَدِهِ حَصَىً , فَقَالَ: «إِذَا سَأَلْتَ رَبَّكَ خَيْرًا فَلَا تَسْأَلْهُ وَفِي يَدِكَ الْحَجَرُ»
Anā Sufyānu, ʿan Maʿnin, ʿan shaykhin min aṣḥābi ʿAbdi Allāhi, anna ʿAbda Allāhi raʾā rajulan yasʾalu Allāha wa-fī yadihi ḥaṣan, fa-qāla: «Idhā saʾalta rabbaka khayran fa-lā tasʾalhu wa-fī yadika al-ḥajaru.»
Sufyān informed us, from Maʿn, from an elder among the companions of ʿAbd Allāh, that ʿAbd Allāh saw a man asking God while holding pebbles in his hand. He said, “When you ask your Lord for good, do not ask Him while holding a stone in your hand.”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ، عَنْ بَكْرِ بْنِ عَمْرٍو، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْقُلُوبَ أَوْعِيَةٌ، وَبَعْضُهَا أَوْعَى مِنْ بَعْضٍ، فَادْعُوا اللَّهَ أَيُّهَا النَّاسُ حِينَ تَدْعُونَ وَأَنْتُمْ مُوقِنُونَ بِالْإِجَابَةِ، فَإِنَّ اللَّهَ لَا يَسْتَجِيبُ لِعَبْدٍ دُعَاءً عَنْ ظَهْرِ قَلْبٍ غَافِلٍ»
Anā Saʿīdu bnu Abī Ayyūba, ʿan Bakri bni ʿAmrin, ʿan Ṣafwāna bni Sulaymin, qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Inna al-qulūba awʿiyatun, wa-baʿḍuhā awʿā min baʿḍin, fa-dʿū Allāha ayyuhā al-nāsu ḥīna tadʿūna wa-antum mūqinūna bi-al-ijābati, fa-inna Allāha lā yastajību li-ʿabdin duʿāʾan ʿan ẓahri qalbin ghāfilin.»
Saʿīd ibn Abī Ayyūb informed us, from Bakr ibn ʿAmr, from Ṣafwān ibn Sulaym, who said: The Messenger of God, may God bless him and grant him peace, said, “Hearts are vessels, and some hold more than others. O people, when you supplicate, call upon God while certain of an answer, for God does not answer a servant’s supplication that comes from a heedless heart.”
أَنَا سَعِيدُ بْنُ سِنَانٍ الْحِمْصِيُّ، عَنْ بَعْضِ مَنْ ذَكَرَهُ عَنْهُ قَالَ: “ أَوْحَى اللَّهُ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ أَنَّ الْعَذَابَ حَانَ قَالَ: فَذَكَرَ ذَلِكَ النَّبِيُّ لِقَوْمِهِ، وَأَمَرَهُمْ أَنْ يُخْرِجُوا أَفَاضِلَهُمْ فَيَتُوبُوا قَالَ: فَخَرَجُوا فَأَمَرَهُمْ أَنْ يُخْرِجُوا ثَلَاثَةَ نَفَرٍ مِنْ أَفَاضِلِهِمْ وَفْدًا إِلَى اللَّهِ، أَوْ قَالَ: بِوِفَادَتِهِمْ إِلَى اللَّهِ قَالَ: فَخَرَجَ وَفْدُهُمْ أَمَامَ الْقَوْمِ، فَقَالَ أَحَدُ الثَّلَاثَةِ: اللَّهُمَّ إِنَّكَ أَمَرْتَنَا فِي التَّوْرَاةِ الَّتِي أُنْزِلَتْ عَلَى عَبْدِكَ مُوسَى أَنْ نَعْفُوَ عَمَّنْ ظَلَمَنَا، وَإِنَّا ظَلَمْنَا أَنْفُسَنَا فَاعْفُ عَنَّا قَالَ: وَقَالَ الْآخَرُ: اللَّهُمَّ إِنَّكَ أَمَرْتَنَا فِي التَّوْرَاةِ الَّتِي أَنْزَلْتَ عَلَى عَبْدِكَ مُوسَى أَنْ لَا نَرُدَّ السُّؤَّالَ إِذَا قَامُوا بِبَابِنَا، وَإِنَّا سُؤَّالٌ مِنْ سُؤَّالِكَ بِبَابٍ مِنْ أَبْوَابِكَ فَلَا تَرُدَّ سُؤَّالَكَ، وَقَالَ الثَّالِثُ: اللَّهُمَّ أَمَرْتَنَا فِي التَّوْرَاةِ الَّتِي أَنْزَلْتَ عَلَى عَبْدِكَ مُوسَى أَنْ نَعْتِقَ رِقَابًا وَإِنَّا عَبِيدُكَ وَأَرِقَّاؤُكَ فَأَوْجِبْ لَنَا عِتْقَنَا قَالَ: فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهُ قَبِلَ مِنْهُمْ وَعَفَا عَنْهُمْ ”
Anā Saʿīdu bnu Sinānin al-Ḥimṣiyyu, ʿan baʿḍi man dhakarahu ʿanhu qāla: “Awḥā Allāhu ilā nabiyyin mina al-anbiyāʾi anna al-ʿadhāba ḥāna. Qāla: Fa-dhakara dhālika al-nabiyyu li-qawmihi, wa-amarahum an yukhrijū afāḍilahum fa-yatūbū. Qāla: Fa-kharajū, fa-amarahum an yukhrijū thalāthata nafarin min afāḍilihim wafdan ilā Allāhi, aw qāla: bi-wifādatihim ilā Allāhi. Qāla: Fa-kharaja wafduhum amāma al-qawmi, fa-qāla aḥadu al-thalāthati: Allāhumma innaka amartanā fī al-Tawrāti allatī unzilat ʿalā ʿabdika Mūsā an naʿfuwa ʿamman ẓalamanā, wa-innā ẓalamnā anfusanā fa-ʿfu ʿannā. Qāla: Wa-qāla al-ākharu: Allāhumma innaka amartanā fī al-Tawrāti allatī anzalta ʿalā ʿabdika Mūsā an lā narudda al-suʾʾāla idhā qāmū bi-bābinā, wa-innā suʾʾālun min suʾʾālika bi-bābin min abwābika fa-lā tarudda suʾʾālaka. Wa-qāla al-thālithu: Allāhumma amartanā fī al-Tawrāti allatī anzalta ʿalā ʿabdika Mūsā an nuʿtiqa riqāban, wa-innā ʿabīduka wa-ariqqāʾuka fa-awjib lanā ʿitqanā. Qāla: Fa-awḥā Allāhu ilayhi annahu qabila minhum wa-ʿafā ʿanhum.”
Saʿīd ibn Sinān al-Ḥimṣī informed us, from one of those from whom he related it, who said: “God revealed to one of the prophets that the punishment was due. He said: That prophet mentioned this to his people and commanded them to bring out their finest people and repent. He said: They came out, and he commanded them to send three of their finest men as a delegation to God, or he said, to send them on a mission to God. He said: Their delegation came out ahead of the people, and one of the three said: ‘O God, You commanded us in the Torah that was revealed to Your servant Moses to pardon those who wronged us. We have wronged ourselves, so pardon us.’ He said: The other said: ‘O God, You commanded us in the Torah that You revealed to Your servant Moses not to turn beggars away when they stand at our door. We are beggars among Your beggars, at a door among Your doors, so do not turn Your beggars away.’ The third said: ‘O God, You commanded us in the Torah that You revealed to Your servant Moses to free slaves. We are Your servants and Your slaves, so grant that we be set free.’ He said: God then revealed to him that He had accepted their plea and pardoned them.”
بَابٌ فِي لُزُومِ السُّنَّةِ
Bābun fī luzūmi al-sunnati
Chapter on Adhering to the Sunnah
أَنَا الرَّبِيعُ بْنُ أَنَسٍ، عَنْ أَبِي دَاوُدَ، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: «عَلَيْكُمْ بِالسَّبِيلِ وَالسُّنَّةِ، فَإِنَّهُ مَا عَلَى الْأَرْضِ مِنْ عَبْدٍ عَلَى السَّبِيلِ وَالسُّنَّةِ ذَكَرَ اللَّهَ فَفَاضَتْ عَيْنَاهُ مِنْ خَشْيَةِ رَبِّهِ فَيُعَذِّبَهُ اللَّهُ أَبَدًا، وَمَا عَلَى الْأَرْضِ مِنْ عَبْدٍ عَلَى السَّبِيلِ وَالسُّنَّةِ ذَكَرَ اللَّهَ فِي نَفْسِهِ فَاقْشَعَرَّ جِلْدُهُ مِنْ خَشْيَةِ اللَّهِ إِلَّا كَانَ مَثَلُهُ كَمَثَلِ شَجَرَةٍ قَدْ يَبِسَ وَرَقُهَا فَهِيَ كَذَلِكَ إِذَا أَصَابَتْهَا رِيحٌ شَدِيدَةٌ فَتَحَاتَّ عَنْهَا وَرَقُهَا إِلَّا حَطَّ اللَّهُ عَنْهُ خَطَايَاهُ، كَمَا تَحَاتَّ عَنْ تِلْكَ الشَّجَرَةِ وَرَقُهَا، وَإِنَّ اقْتِصَادًا فِي سَبِيلٍ وَسُنَّةٍ خَيْرٌ مِنَ اجْتِهَادٍ فِي خِلَافِ سَبِيلٍ وَسُنَّةٍ، فَانْظُرُوا أَنْ يَكُونَ عَمَلُكُمْ إِنْ كَانَ اجْتِهَادًا أَوِ اقْتِصَادًا أَنْ يَكُونَ عَلَى مِنْهَاجِ الْأَنْبِيَاءِ وَسُنَّتِهِمْ»
Anā al-Rabīʿu bnu Anasin, ʿan Abī Dāwuda, ʿan Ubayyi bni Kaʿbin qāla: «ʿAlaykum bi-al-sabīli wa-al-sunnati, fa-innahu mā ʿalā al-arḍi min ʿabdin ʿalā al-sabīli wa-al-sunnati dhakara Allāha fa-fāḍat ʿaynāhu min khashyati rabbihi fa-yuʿadhdhibahu Allāhu abadan, wa-mā ʿalā al-arḍi min ʿabdin ʿalā al-sabīli wa-al-sunnati dhakara Allāha fī nafsihi fa-qshaʿarra jilduhu min khashyati Allāhi illā kāna mathaluhu ka-mathali shajaratin qad yabisa waraquhā fa-hiya ka-dhālika idhā aṣābat-hā rīḥun shadīdatun fa-taḥātta ʿanhā waraquhā illā ḥaṭṭa Allāhu ʿanhu khaṭāyāhu, ka-mā taḥātta ʿan tilka al-shajarati waraquhā, wa-inna iqtiṣādan fī sabīlin wa-sunnatin khayrun mina ijtihādin fī khilāfi sabīlin wa-sunnatin, fa-nẓurū an yakūna ʿamalukum in kāna ijtihādan awi iqtiṣādan an yakūna ʿalā minhāji al-anbiyāʾi wa-sunnatihim.»
Al-Rabīʿ ibn Anas informed us, from Abū Dāwūd, from Ubayy ibn Kaʿb, who said: “Keep to the path and the Sunnah. No servant on earth who follows the path and the Sunnah remembers God and has his eyes overflow out of fear of his Lord will ever be punished by God. No servant on earth who follows the path and the Sunnah remembers God within himself and has his skin shiver out of fear of God but that he is like a tree whose leaves have dried: while it is in that state, a strong wind strikes it and its leaves fall away. God removes his sins from him just as the leaves fall from that tree. Moderate effort on a path and Sunnah is better than strenuous effort contrary to a path and Sunnah. See to it that your deeds, whether strenuous or moderate, follow the way of the prophets and their Sunnah.”
أَنَا الرَّبِيعُ بْنُ أَنَسٍ قَالَ: سَمِعْنَا، عَنْ كَعْبِ الْأَحْبَارِ، وَقَرَأَ {قَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ} [غَافِر: ٦٠] فَقَالَ: “ إِنَّكُمْ قَدْ أُعْطِيتُمْ أَيَّتُهَا الْأُمَّةُ أَمْرًا لَمْ يَكُنْ أُعْطِيَهُ أَحَدٌ مِنْ قَبْلِنَا إِلَّا أَنْ يَكُونَ نَبِيًّا، أَوْ حَظِيَّةَ الرَّجُلِ الْمُخَبَّأِ، فَقَالَ لَهُ: سَلْ تُعْطَهْ، فَقَالَ: إِنَّهُ لَيْسَ عَلَى الْأَرْضِ عَبْدٌ عَلَى سَبِيلٍ وَسُنَّةٍ يَسْأَلُ رَبَّهُ أَمْرًا إِلَّا اسْتُجِيبَ لَهُ فِيهِ إِمَّا أَنْ يُعَجَّلَ لَهُ، أَوْ يُدَّخَرَ لَهُ مِنَ الْخَيْرِ عِنْدَ اللَّهِ مَا هُوَ أَفْضَلُ مِنْ ذَلِكَ، أَوْ يُكَفَّرُ عَنْهُ مِنَ السَّيِّئَاتِ مَا هُوَ خَيْرٌ لَهُ مِنْ ذَلِكَ، أَوْ يُدْفَعُ عَنْهُ فِي الدُّنْيَا، أَوْ يُعْطَى مِنَ الرِّزْقِ أَفْضَلُ مِمَّا سَأَلَهُ مَا لَمْ يَسْأَلْ أَمْرًا فِيهِ إِثْمٌ، أَوْ قَطِيعَةُ الرَّحِمِ ” قَالَ: نُعَيْمٌ، سَمِعْتُ ابْنَ الْمُبَارَكِ يَقُولُ: أُعْطِيتُ دُرَيْهِمَاتٍ لِأَنِّي لَمْ أَصِلْ إِلَيْهِ، وَكَانَ قَدِمَ عَلَيْنَا مَرْوَ، فَنَزَلَ عَلَى بَعْضِ الْأُمَرَاءِ يَعْنِي الرَّبِيعَ بْنَ أَنَسٍ
Anā al-Rabīʿu bnu Anasin qāla: Samiʿnā, ʿan Kaʿbi al-Aḥbāri, wa-qaraʾa {Qāla rabbukumu udʿūnī astajib lakum} [Ghāfir: 60], fa-qāla: “Innakum qad uʿṭītum ayyatuhā al-ummatu amran lam yakun uʿṭiyahu aḥadun min qablinā illā an yakūna nabiyyan, aw ḥaẓiyyata al-rajuli al-mukhabbaʾi, fa-qāla lahu: Sal tuʿṭah. Fa-qāla: Innahu laysa ʿalā al-arḍi ʿabdun ʿalā sabīlin wa-sunnatin yasʾalu rabbahu amran illā ustujība lahu fīhi immā an yuʿajjala lahu, aw yuddakhara lahu mina al-khayri ʿinda Allāhi mā huwa afḍalu min dhālika, aw yukaffaru ʿanhu mina al-sayyiʾāti mā huwa khayrun lahu min dhālika, aw yudfaʿu ʿanhu fī al-dunyā, aw yuʿṭā mina al-rizqi afḍalu mimmā saʾalahu mā lam yasʾal amran fīhi ithmun, aw qaṭīʿatu al-raḥimi.” Qāla Nuʿaymun: Samiʿtu Ibna al-Mubāraki yaqūlu: Uʿṭītu durayhimātin li-annī lam aṣil ilayhi, wa-kāna qadima ʿalaynā Marwa, fa-nazala ʿalā baʿḍi al-umarāʾi, yaʿnī al-Rabīʿa bna Anasin.
Al-Rabīʿ ibn Anas informed us, saying: We heard, from Kaʿb al-Aḥbār; he recited, “Your Lord said: Call upon Me; I will answer you” [Ghāfir 40:60], and said: “O community, you have been given something that no one before us had been given, unless he was a prophet, or ‘the favored woman of the concealed man’ [wording uncertain]. He said to him: ‘Ask, and you will be given it.’ He said: No servant on earth who follows a path and Sunnah asks his Lord for something without being answered concerning it: either it is granted promptly, or something better is stored up for him among the good things with God, or evil deeds are expiated for him in a way better for him than that, or something is warded off from him in this world, or he is given provision better than what he asked for, so long as he does not ask for something involving sin or the severing of kinship.” Nuʿaym said: I heard Ibn al-Mubārak say, “I was given a few dirhams because I did not reach him. He had come to us at Marw and lodged with one of the rulers,” meaning al-Rabīʿ ibn Anas.
نَا نُعَيْمٌ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ كَثِيرٍ، عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، فِي قَوْلِهِ: “ الْكِتَابُ وَالْحِكْمَةُ قَالَ: الْكِتَابُ وَالسُّنَّةُ ” نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مَعْمَرٌ، عَنْ قَتَادَةَ، مِثْلَهُ
Nā Nuʿaymun qāla: Ḥaddathanī Muḥammadu bnu Kathīrin, ʿan Laythin, ʿan Mujāhidin, ʿani Ibni ʿAbbāsin, fī qawlihi: “Al-kitābu wa-al-ḥikmatu, qāla: Al-kitābu wa-al-sunnatu.” Nā Ibnu al-Mubāraki qāla: Anā Maʿmarun, ʿan Qatādata, mithlahu.
Nuʿaym narrated to us, saying: Muḥammad ibn Kathīr narrated to me, from Layth, from Mujāhid, from Ibn ʿAbbās, concerning His words, “The Book and wisdom.” He said, “The Book and the Sunnah.” Ibn al-Mubārak narrated to us, saying: Maʿmar informed us, from Qatādah, with the same wording.
نَا نُعَيْمٌ قَالَ: نَا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْفَزَارِيُّ، عَنِ الْأَوْزَاعِيِّ، عَنْ حَسَّانَ بْنِ عَطِيَّةَ قَالَ: «كَانَ جِبْرِيلُ يَنْزِلُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيُعَلِّمُهُ السُّنَّةَ كَمَا يُعَلِّمُهُ الْقُرْآنَ»
Nā Nuʿaymun qāla: Nā Ibrāhīmu bnu Muḥammadin al-Fazāriyyu, ʿani al-Awzāʿiyyi, ʿan Ḥassāna bni ʿAṭiyyata qāla: «Kāna Jibrīlu yanzilu ʿalā Rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama fa-yuʿallimuhu al-sunnata ka-mā yuʿallimuhu al-Qurʾāna.»
Nuʿaym narrated to us, saying: Ibrāhīm ibn Muḥammad al-Fazārī narrated to us, from al-Awzāʿī, from Ḥassān ibn ʿAṭiyyah, who said: “Gabriel would descend to the Messenger of God, may God bless him and grant him peace, and teach him the Sunnah just as he taught him the Qurʾan.”
أَنَا مَعْمَرٌ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ أَبِي نَضْرَةَ قَالَ: كُنَّا عِنْدَ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: فَجَعَلَ يُحَدِّثُنَا قَالَ: فَقَالَ رَجُلٌ: حَدِّثْنَا عَنْ كِتَابِ اللَّهِ قَالَ: فَغَضِبَ عِمْرَانُ، فَقَالَ: «إِنَّكَ أَحْمَقُ، ذَكَرَ اللَّهُ الزَّكَاةَ فِي كِتَابِهِ، فَأَيْنَ مِنَ الْمِئَتَيْنِ خَمْسَةٌ؟ ذَكَرَ اللَّهُ الصَّلَاةَ فِي كِتَابِهِ، فَأَيْنَ الظُّهْرُ أَرْبَعًا؟ حَتَّى ذَكَرَ الصَّلَوَاتِ، ذَكَرَ اللَّهُ الطَّوَافَ فِي كِتَابِهِ، فَأَيْنَ الطَّوَافُ بِالْبَيْتِ سَبْعًا؟ وَبِالصَّفَا وَالْمَرْوَةِ سَبْعًا؟» إِنَّا نُحْكِمُ مَا هُنَاكَ وَتُفَسِّرُهُ السُّنَّةُ "
Anā Maʿmarun, ʿan ʿAliyyi bni Zaydin, ʿan Abī Naḍrata qāla: Kunnā ʿinda ʿImrāna bni Ḥuṣaynin. Qāla: Fa-jaʿala yuḥaddithunā. Qāla: Fa-qāla rajulun: Ḥaddithnā ʿan kitābi Allāhi. Qāla: Fa-ghaḍiba ʿImrānu, fa-qāla: «Innaka aḥmaqu, dhakara Allāhu al-zakāta fī kitābihi, fa-ayna mina al-miʾatayni khamsatun? Dhakara Allāhu al-ṣalāta fī kitābihi, fa-ayna al-ẓuhru arbaʿan?» Ḥattā dhakara al-ṣalawāti. «Dhakara Allāhu al-ṭawāfa fī kitābihi, fa-ayna al-ṭawāfu bi-al-bayti sabʿan? Wa-bi-al-Ṣafā wa-al-Marwati sabʿan? Innā nuḥkimu mā hunāka wa-tufassiruhu al-sunnatu.»
Maʿmar informed us, from ʿAlī ibn Zayd, from Abū Naḍrah, who said: We were with ʿImrān ibn Ḥuṣayn. He said: He began relating reports to us. He said: A man said, “Tell us about the Book of God.” He said: ʿImrān became angry and said, “You are foolish! God mentioned zakāt in His Book, but where is ‘five out of two hundred’? God mentioned prayer in His Book, but where is ‘four for the noon prayer’?” He went on to mention the prayers. “God mentioned circumambulation in His Book, but where is ‘seven times around the House,’ and ‘seven times at al-Ṣafā and al-Marwah’? We establish what is there, and the Sunnah explains it.”
نَا نُعَيْمٌ قَالَ: نَا عَبْدُ الْوَهَّابِ، عَنْ هِشَامِ بْنِ حَسَّانَ، عَنِ الْحَسَنِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا فِي كِتَابِ اللَّهِ آيَةٌ إِلَّا وَلَهَا ظَهْرٌ وَبَطْنٌ، وَلِكُلِّ حَدٍّ مَطْلَعٌ»
Nā Nuʿaymun qāla: Nā ʿAbdu al-Wahhābi, ʿan Hishāmi bni Ḥassāna, ʿani al-Ḥasani, qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Mā fī kitābi Allāhi āyatun illā wa-lahā ẓahrun wa-baṭnun, wa-li-kulli ḥaddin maṭlaʿun.»
Nuʿaym narrated to us, saying: ʿAbd al-Wahhāb narrated to us, from Hishām ibn Ḥassān, from al-Ḥasan, who said: The Messenger of God, may God bless him and grant him peace, said, “There is no verse in the Book of God without an outward aspect and an inward aspect, and every limit has a vantage point.”
نَا ابْنُ الْمُبَارَكِ قَالَ: سَمِعْتُ غَيْرَ وَاحِدٍ فِي هَذَا الْحَدِيثِ: مَا فِي كِتَابِ اللَّهِ آيَةٌ إِلَّا وَلَهَا ظَهْرٌ وَبَطْنٌ يَقُولُ: لَهَا تَفْسِيرٌ ظَاهِرٌ، وَتَفْسِيرٌ خَفِيٌّ، وَلِكُلِّ حَدٍّ مَطْلَعٌ قَالَ: يَطَّلِعُ عَلَيْهِ الْقَوْمُ فَيَسْتَعْمِلُونَهُ عَلَى تِلْكَ الْمَعَانِي، ثُمَّ يَذْهَبُ ذَلِكَ الْقَرْنُ، فَيَجِيءُ قَرْنٌ آخَرُ يَطَّلِعُونَ مِنْهَا عَلَى مَعْنًى آخَرَ، فَيَذْهَبُ عَلَيْهِ مَا كَانَ عَلَيْهِ مَنْ قَبْلَهُمْ، فَلَا يَزَالُ النَّاسُ عَلَى ذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ يَقُولُ: يَنْهَى عَنْ ذَلِكَ، وَلَكِنْ يُفَسِّرُهُ السُّنَّةُ "
Nā Ibnu al-Mubāraki qāla: Samiʿtu ghayra wāḥidin fī hādhā al-ḥadīthi: Mā fī kitābi Allāhi āyatun illā wa-lahā ẓahrun wa-baṭnun, yaqūlu: Lahā tafsīrun ẓāhirun, wa-tafsīrun khafiyyun, wa-li-kulli ḥaddin maṭlaʿun. Qāla: Yaṭṭaliʿu ʿalayhi al-qawmu fa-yastaʿmilūnahu ʿalā tilka al-maʿānī, thumma yadhhabu dhālika al-qarnu, fa-yajīʾu qarnun ākharu yaṭṭaliʿūna minhā ʿalā maʿnan ākhara, fa-yadhhabu ʿalayhi mā kāna ʿalayhi man qablahum, fa-lā yazālu al-nāsu ʿalā dhālika ilā yawmi al-qiyāmati, yaqūlu: Yanhā ʿan dhālika, wa-lākin yufassiruhu al-sunnatu.
Ibn al-Mubārak narrated to us, saying: I heard more than one person say concerning this report, “There is no verse in the Book of God without an outward aspect and an inward aspect”: It has an evident interpretation and a hidden interpretation. “And every limit has a vantage point”: He said, people become aware of it and apply it according to those meanings. Then that generation passes away, and another generation comes, discerning from it another meaning; what their predecessors had followed is lost to it. People continue in this way until the Day of Resurrection. He says: He forbids this; rather, the Sunnah explains it.
بَابٌ فِي جَهْدِ الْمُقِلِّ فِي الصَّدَقَةِ
Bābun fī jahdi al-muqilli fī al-ṣadaqati
Chapter on the Effort of One of Small Means in Giving Charity
ابْنُ الْمُبَارَكِ قَالَ: نَا دَاوُدُ بْنُ قَيْسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: قَالَ أَبُو هُرَيْرَةَ: «سَبَقَ دِرْهَمٌ مِائَةَ أَلْفِ دِرْهَمٍ، قَدْ كَانَ رَجُلٌ أَوْ كَأَنَّهُ رَجُلٌ لَهُ مَالٌ كَثِيرٌ فَأَخَذَ مِنْ عُرْضِ مَالِهِ مِائَةَ أَلْفٍ فَتَصَدَّقَ بِهِ، وَكَانَ رَجُلٌ لَيْسَ لَهُ إِلَّا دِرْهَمَانِ فَأَخَذَ خَيْرَهُمَا فَتَصَدَّقَ بِهِ»
Ibnu al-Mubāraki qāla: Nā Dāwudu bnu Qaysin, ʿan Zaydi bni Aslama qāla: Qāla Abū Hurayrata: «Sabaqa dirhamun miʾata alfi dirhamin, qad kāna rajulun aw ka-annahu rajulun lahu mālun kathīrun fa-akhadha min ʿurḍi mālihi miʾata alfin fa-taṣaddaqa bihi, wa-kāna rajulun laysa lahu illā dirhamāni fa-akhadha khayrahumā fa-taṣaddaqa bihi.»
Ibn al-Mubārak said: Dāwūd ibn Qays narrated to us, from Zayd ibn Aslam, who said: Abū Hurayrah said, “One dirham surpassed a hundred thousand dirhams. There was a man, or it was as though there was a man, who had great wealth; he took a hundred thousand from the midst of his wealth and gave it in charity. There was another man who had only two dirhams; he took the better of the two and gave it in charity.”
بَابٌ فِي دُعَاءِ السَّاهِي فِي الصَّلَاةِ
Bābun fī duʿāʾi al-sāhī fī al-ṣalāti
Chapter on the Supplication of One Who Is Inattentive in Prayer
أَنَا الْأَوْزَاعِيُّ، عَنْ حَسَّانِ بْنِ عَطِيَّةَ قَالَ: «إِنَّ الرَّجُلَيْنِ لَيَكُونَانِ فِي صَلَاةٍ وَاحِدَةٍ، وَإِنَّ بَيْنَهُمَا مِنَ الْفَضْلِ لَكَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ» ثُمَّ فَسَّرَ ذَلِكَ «أَنَّ أَحَدَهُمَا يَكُونُ مُقْبِلًا عَلَى اللَّهِ بِقَلْبِهِ، وَالْآخَرَ سَاهٍ غَافِلٌ»
Anā al-Awzāʿiyyu, ʿan Ḥassāni bni ʿAṭiyyata qāla: «Inna al-rajulayni la-yakūnāni fī ṣalātin wāḥidatin, wa-inna baynahumā mina al-faḍli la-ka-mā bayna al-samāʾi wa-al-arḍi.» Thumma fassara dhālika: «Anna aḥadahumā yakūnu muqbilan ʿalā Allāhi bi-qalbihi, wa-al-ākhara sāhin ghāfilun.»
Al-Awzāʿī informed us, from Ḥassān ibn ʿAṭiyyah, who said, “Two men may be engaged in the same prayer, yet the difference in merit between them is like the distance between heaven and earth.” Then he explained this: “One of them is turning toward God with his heart, while the other is inattentive and heedless.”
أَنَا يَحْيَى بْنُ أَيُّوبَ، عَنْ عُبَيْدِ اللَّهِ بْنِ زَحْرٍ، عَنْ شَجَرَةَ أَبِي مُحَمَّدٍ، عَنْ شُفَيٍّ قَالَ: «إِنَّ الرَّجُلَيْنِ لَيَكُونَانِ فِي الصَّلَاةِ مَنَاكِبُهُمَا جَمِيعًا، وَلَمَا بَيْنَ صَلَاتِهِمَا كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَإِنَّهُمَا لَيَكُونَانِ فِي صِيَامٍ وَاحِدٍ وَلَمَا بَيْنَ صِيَامِهِمَا لَكَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ»
Anā Yaḥyā bnu Ayyūba, ʿan ʿUbaydi Allāhi bni Zaḥrin, ʿan Shajarata Abī Muḥammadin, ʿan Shufayyin qāla: «Inna al-rajulayni la-yakūnāni fī al-ṣalāti manākibuhumā jamīʿan, wa-la-mā bayna ṣalātihimā ka-mā bayna al-samāʾi wa-al-arḍi, wa-innahumā la-yakūnāni fī ṣiyāmin wāḥidin wa-la-mā bayna ṣiyāmihimā la-ka-mā bayna al-samāʾi wa-al-arḍi.»
Yaḥyā ibn Ayyūb informed us, from ʿUbayd Allāh ibn Zaḥr, from Shajarah Abū Muḥammad, from Shufayy, who said: “Two men may be at prayer, their shoulders together, yet the difference between their prayers is like the distance between heaven and earth. They may both be observing the same fast, yet the difference between their fasting is like the distance between heaven and earth.”
بَابُ مَا يَجِبُ لِلصَّائِمِ مِنَ الصَّمْتِ
Bābu mā yajibu li-al-ṣāʾimi mina al-ṣamti
Chapter on the Silence Required of One Who Fasts
أَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ قُرَيْطٍ، أَنَّ عَطَاءَ بْنَ يَسَارٍ، حَدَّثَهُ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ صَامَ رَمَضَانَ فَعَرَفَ بِحُدُودِهِ، وَتَحَفَّظَ بِمَا يَنْبَغِي لَهُ أَنْ يَتَحَفَّظَ فِيهِ، كَفَّرَ مَا قَبْلَهُ»
Anā Yaḥyā bnu Ayyūba qāla: Ḥaddathanī ʿAbdu Allāhi bnu Qurayṭin, anna ʿAṭāʾa bna Yasārin ḥaddathahu annahu samiʿa Rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: «Man ṣāma Ramaḍāna fa-ʿarafa bi-ḥudūdihi, wa-taḥaffaẓa bi-mā yanbaghī lahu an yataḥaffaẓa fīhi, kaffara mā qablahu.»
Yaḥyā ibn Ayyūb informed us, saying: ʿAbd Allāh ibn Qurayṭ narrated to me that ʿAṭāʾ ibn Yasār related to him that he heard the Messenger of God, may God bless him and grant him peace, say: “Whoever fasts Ramadan, recognizes its limits, and takes the precautions he ought to take during it, [his fasting] expiates what came before it.”
فِي الصَّبْرِ عَلَى الْبَلَاءِ
Fī al-ṣabri ʿalā al-balāʾi
On Patience in Affliction
أَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ مَاعِزٍ قَالَ: كَانَ فِي وَجْهِ رَبِيعٍ شَيْءٌ، فَكَانَ فَمُهُ يَسِيلُ قَالَ: فَرَأَى فِي وَجْهِي الْمُسَاءَةَ، فَقَالَ: «يَا بَكْرُ، مَا يَسُرُّنِي أَنَّ هَذَا الَّذِي فِيَّ بَأَعْتَى الدَّيْلَمِ عَلَى اللَّهِ»
Anā Sufyānu, ʿan abīhi, ʿan Bakri bni Māʿizin qāla: Kāna fī wajhi Rabīʿin shayʾun, fa-kāna famuhu yasīlu. Qāla: Fa-raʾā fī wajhī al-musāʾata, fa-qāla: «Yā Bakru, mā yasurrunī anna hādhā alladhī fiyya bi-aʿtā al-Daylami ʿalā Allāhi.»
Sufyān informed us, from his father, from Bakr ibn Māʿiz, who said: There was an ailment in Rabīʿ’s face, and his mouth would drool. He said: He saw distress on my face and said, “Bakr, it would not please me for what afflicts me to afflict even the man of Daylam most defiant toward God.”
أَنَا سُفْيَانُ قَالَ: قِيلَ لِلرَّبِيعِ بْنِ خُثَيْمٍ، وَكَانَ أَصَابَهُ الْفَالِجُ: لَوْ تَدَاوَيْتَ فَقَالَ: «لَقَدْ هَمَمْتُ بِهِ، ثُمَّ ذَكَرْتُ عَادًا وَثَمُودَ، وَأَصْحَابَ الرَّسِّ، وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا، كَانَتْ فِيهِمُ الْأَوْجَاعُ، وَكَانَتْ لَهُمْ أَطِبَّاءُ، فَمَا بَقِيَ الْمُدَاوِي وَلَا الْمُدَاوَى إِلَّا قَدْ فَنِيَ»
Anā Sufyānu qāla: Qīla li-al-Rabīʿi bni Khuthaymin, wa-kāna aṣābahu al-fāliju: Law tadāwayta. Fa-qāla: «La-qad hamamtu bihi, thumma dhakartu ʿĀdan wa-Thamūda, wa-aṣḥāba al-Rassi, wa-qurūnan bayna dhālika kathīran, kānat fīhimu al-awjāʿu, wa-kānat lahum aṭibbāʾu, fa-mā baqiya al-mudāwī wa-lā al-mudāwā illā qad faniya.»
Sufyān informed us, saying: Al-Rabīʿ ibn Khuthaym, who had been stricken with paralysis, was told, “If only you would seek treatment.” He replied, “I did consider it. Then I remembered ʿĀd, Thamūd, the people of al-Rass, and the many generations between them. There were illnesses among them, and they had physicians, yet neither the one who treated nor the one who was treated remained: all perished.”
أَنَا سُفْيَانُ، عَنْ أَبِي حَيَّانَ، عَنْ أَبِيهِ قَالَ: عُرِضَ لِرَبِيعٍ الْفَالِجُ فَكَانَ يُهَادَى بَيْنَ رَجُلَيْنِ، فَقِيلَ لَهُ: يَا أَبَا يَزِيدَ لَوْ جَلَسْتَ فَإِنَّ لَكَ رُخْصَةً، فَقَالَ: «إِنِّي أَسْمَعُ حَيَّ عَلَى الْفَلَاحِ، فَإِذَا سَمِعَ أَحَدُكُمْ حَيَّ عَلَى الْفَلَاحِ فَلْيُجِبْ، وَلَوْ حَبْوًا»
Anā Sufyānu, ʿan Abī Ḥayyāna, ʿan abīhi qāla: ʿUriḍa li-Rabīʿin al-fāliju fa-kāna yuhādā bayna rajulayni, fa-qīla lahu: Yā Abā Yazīda, law jalasta fa-inna laka rukhṣatan. Fa-qāla: «Innī asmaʿu ḥayya ʿalā al-falāḥi, fa-idhā samiʿa aḥadukum ḥayya ʿalā al-falāḥi fa-l-yujib, wa-law ḥabwan.»
Sufyān informed us, from Abū Ḥayyān, from his father, who said: Rabīʿ was stricken with paralysis and had to be supported between two men. He was told, “Abū Yazīd, if only you would remain seated; you have a dispensation.” He replied, “I hear ‘Come to success.’ When one of you hears ‘Come to success,’ let him answer, even if he must crawl.”
أَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ طَلْحَةَ، عَنْ مَسْرُوقٍ قَالَ: «إِنَّ أَهْلَ الْبَلَاءِ فِي الدُّنْيَا إِذَا أُثِيبُوا عَلَى بَلَائِهِمْ حَتَّى إِنَّ أَحَدَهُمْ لَيَتَمَنَّى أَنَّ جِلْدَهُ كَانَ قُرِضَ فِي الدُّنْيَا بِالْمَقَارِيضِ»
Anā Māliku bnu Mighwalin, ʿan Ṭalḥata, ʿan Masrūqin qāla: «Inna ahla al-balāʾi fī al-dunyā idhā uthībū ʿalā balāʾihim ḥattā inna aḥadahum la-yatamannā anna jildahu kāna quriḍa fī al-dunyā bi-al-maqārīḍi.»
Mālik ibn Mighwal informed us, from Ṭalḥah, from Masrūq, who said: “When those who suffered affliction in this world are rewarded for their affliction, one of them will even wish that his skin had been cut up with shears in this world.”
سَمِعْتُ سُفْيَانَ قَالَ: كَانَ يُقَالُ: «لَيْسَ بِفَقِيهٍ مَنْ لَمْ يَعُدَّ الْبَلَاءَ نِعْمَةً، وَالرَّجَاءَ مُصِيبَةً»
Samiʿtu Sufyāna qāla: Kāna yuqālu: «Laysa bi-faqīhin man lam yaʿudda al-balāʾa niʿmatan, wa-al-rajāʾa muṣībatan.»
I heard Sufyān say: It used to be said, “He is not a person of understanding who does not regard affliction as a blessing and hope as a calamity.”
أَنَا الْمُبَارَكُ بْنُ فَضَالَةَ، عَنِ الْحَسَنِ قَالَ: “ قَالَ دَاوُدُ: رَبِّ لَا مَرَضَ يُفْنِينِي، وَلَا صِحَّةَ تُنْسِينِي، وَلَكِنْ بَيْنَ ذَلِكَ ”
Anā al-Mubāraku bnu Faḍālata, ʿani al-Ḥasani qāla: “Qāla Dāwudu: Rabbi, lā maraḍa yufnīnī, wa-lā ṣiḥḥata tunsīnī, wa-lākin bayna dhālika.”
Al-Mubārak ibn Faḍālah informed us, from al-Ḥasan, who said: “David said: ‘My Lord, neither an illness that destroys me nor health that makes me forget, but something between the two.’”
قَالَ الْحَسَنُ: «كَانَ الرَّجُلُ إِذَا طَالَتْ سَلَامَتُهُ أَحَبَّ أَنْ يُؤْخَذَ مِنْهُ، تُكَفَّرُ بِهِ السَّيِّئَاتُ , وَيُذْكَرُ بِهِ الْمَعَادُ»
Qāla al-Ḥasanu: «Kāna al-rajulu idhā ṭālat salāmatuhu aḥabba an yuʾkhadha minhu, tukaffaru bihi al-sayyiʾātu, wa-yudhkaru bihi al-maʿādu.»
Al-Ḥasan said: “When a man’s well-being continued for a long time, he would wish for something to be taken from him, through which evil deeds would be expiated and the Return would be remembered.”
أَنَا عَبْدُ الْوَهَّابِ بْنُ الْوَرْدِ، عَنْ عُثْمَانَ بْنِ زَادَوَيْهِ قَالَ: كُنْتُ مَعَ سَعِيدِ بْنِ جُبَيْرٍ يُرِيدُ الْجَمْرَةَ، فَقُلْتُ لَهُ: هَلْ لَكَ فِي أَخِيكَ وَهْبِ بْنِ مُنَبِّهٍ، فَهَذَا مَنْزِلُهُ؟ قَالَ: نَعَمْ، فَانْحَرَفْنَا إِلَيْهِ، وَمَعَ سَعِيدٍ ابْنُهُ عَبْدُ اللَّهِ، فَتَحَدَّثْنَا، ثُمَّ قَالَ سَعِيدٌ: أَتَرَى ابْنِي هَذَا؟ كَأَنِّي خَرَجْتُ وَأُمُّهُ حُبْلَى بِهِ حَتَّى بَلَغَ مَا تَرَى مِنَ السِّنِّ، فَقَالَ وَهْبٌ: “ إِنِّي وَجَدْتُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ، أَوْ قَرَأْتُهُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ فِي ذِكْرِ الصَّالِحِينَ أَنَّهُمْ كَانُوا إِذَا طَالَتْ بِهِمُ الْعَافِيَةُ حَزِنُوا لِذَلِكَ، وَوَجَدُوا فِي أَنْفُسِهِمْ، وَإِذَا أَصَابَهُمُ الشَّيْءُ مِنَ الْبَلَاءِ فَرِحُوا بِهِ وَاسْتَبْشَرُوا، وَقَالُوا: الْآنَ عَاتَبَكُمْ رَبُّكُمْ , فَأَعْتِبُوهُ ”
Anā ʿAbdu al-Wahhābi bnu al-Wardi, ʿan ʿUthmāna bni Zādawayhi qāla: Kuntu maʿa Saʿīdi bni Jubayrin yurīdu al-jamrata, fa-qultu lahu: Hal laka fī akhīka Wahbi bni Munabbihin, fa-hādhā manziluhu? Qāla: Naʿam. Fa-nḥarafnā ilayhi, wa-maʿa Saʿīdin ibnuhu ʿAbdu Allāhi, fa-taḥaddathnā, thumma qāla Saʿīdun: A-tarā ibnī hādhā? Ka-annī kharajtu wa-ummuhu ḥublā bihi ḥattā balagha mā tarā mina al-sinni. Fa-qāla Wahbun: “Innī wajadtu fī kitābi Allāhi al-munazzali, aw qaraʾtuhu fī kitābi Allāhi al-munazzali fī dhikri al-ṣāliḥīna annahum kānū idhā ṭālat bihimu al-ʿāfiyatu ḥazinū li-dhālika, wa-wajadū fī anfusihim, wa-idhā aṣābahumu al-shayʾu mina al-balāʾi fariḥū bihi wa-stabsharū, wa-qālū: Al-āna ʿātabakum rabbukum, fa-aʿtibūhu.”
ʿAbd al-Wahhāb ibn al-Ward informed us, from ʿUthmān ibn Zādawayh, who said: I was with Saʿīd ibn Jubayr as he was heading toward the jamrah. I said to him, “Would you like to visit your brother Wahb ibn Munabbih? Here is his lodging.” He said, “Yes.” We turned aside toward him; Saʿīd’s son ʿAbd Allāh was with him. We talked, and then Saʿīd said, “Do you see this son of mine? It is as though I went away while his mother was pregnant with him, until he reached the age you see.” Wahb said, “I found in God’s revealed Book, or I read it in God’s revealed Book, in the account of the righteous, that when well-being lasted a long time for them, they grieved over it and felt troubled within themselves. When some affliction struck them, they rejoiced in it and welcomed it, saying, ‘Now your Lord has reproached you, so restore His good pleasure.’”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي رَجَاءٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ مُسْلِمٍ يَذْكُرُ مُصِيبَةً وَإِنْ قَدُمَتْ إِلَّا جَدَّدَ اللَّهُ لَهُ أَجْرَهَا»
Anā Ḥammādu bnu Salamata, ʿan Abī Rajāʾin, ʿan Shahri bni Ḥawshabin, qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Mā min muslimin yadhkuru muṣībatan wa-in qadumat illā jaddada Allāhu lahu ajrahā.»
Ḥammād ibn Salamah informed us, from Abū Rajāʾ, from Shahr ibn Ḥawshab, who said: The Messenger of God, may God bless him and grant him peace, said, “Whenever a Muslim remembers a calamity, however long ago it occurred, God renews its reward for him.”
فِي ثَوَابِ الْمُصِيبَةِ
Fī thawābi al-muṣībati
On the Reward for Calamity
أَخْبَرَنِي عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي حُسَيْنٍ، أَنَّ عَمْرَو بْنَ شُعَيْبٍ، كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي حُسَيْنٍ يُعَزِّيهِ بِابْنٍ لَهُ هَلَكَ فَذَكَرَ فِي كِتَابِهِ أَنَّهُ سَمِعَ أَبَاهُ شُعَيْبَ بْنَ مُحَمَّدٍ، يُحَدِّثُ، عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ لَا يَرْضَى لِعَبْدِهِ الْمُؤْمِنِ إِذَا ذُهِبَ بِصَفِيِّهِ مِنْ أَهْلِ الْأَرْضِ فَصَبَرَ، وَقَالَ كَمَا أَمَرَ بِهِ رَبُّهُ، وَاحْتَسَبَ بِثَوَابٍ دُونَ الْجَنَّةِ»
Akhbaranī ʿUmaru bnu Saʿīdi bni Abī Ḥusaynin, anna ʿAmra bna Shuʿaybin kataba ilā ʿAbdi Allāhi bni ʿAbdi al-Raḥmāni bni Abī Ḥusaynin yuʿazzīhi bi-ibnin lahu halaka, fa-dhakara fī kitābihi annahu samiʿa abāhu Shuʿayba bna Muḥammadin yuḥaddithu, ʿan jaddihi ʿAbdi Allāhi bni ʿAmri bni al-ʿĀṣi qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Inna Allāha lā yarḍā li-ʿabdihi al-muʾmini idhā dhuhiba bi-ṣafiyyihi min ahli al-arḍi fa-ṣabara, wa-qāla ka-mā amara bihi rabbuhu, wa-ḥtasaba bi-thawābin dūna al-jannati.»
ʿUmar ibn Saʿīd ibn Abī Ḥusayn informed me that ʿAmr ibn Shuʿayb wrote to ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abī Ḥusayn, consoling him for a son of his who had died. In his letter he mentioned that he heard his father, Shuʿayb ibn Muḥammad, relate from his grandfather, ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, who said: The Messenger of God, may God bless him and grant him peace, said, “When His believing servant’s beloved is taken away from among the people of the earth, and he remains patient, says what his Lord has commanded him to say, and seeks the reward, God is not content for him with any reward short of Paradise.”
أَنَا أُسَامَةُ بْنُ زَيْدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حُوَيْرِثٍ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: قَالَ اللَّهُ: «مَا لِعَبْدِي الْمُؤْمِنِ عِنْدِي إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أَهْلِ الدُّنْيَا وَأَخَذْتُهُ مِنْهُ إِلَّا الْجَنَّةُ»
Anā Usāmatu bnu Zaydin, ʿan ʿAbdi al-Raḥmāni bni Ḥuwayrithin, ʿan Muḥammadi bni Jubayri bni Muṭʿimin, anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla: Qāla Allāhu: «Mā li-ʿabdī al-muʾmini ʿindī idhā qabaḍtu ṣafiyyahu min ahli al-dunyā wa-akhadhtuhu minhu illā al-jannatu.»
Usāmah ibn Zayd informed us, from ʿAbd al-Raḥmān ibn Ḥuwayrith, from Muḥammad ibn Jubayr ibn Muṭʿim, that the Prophet, may God bless him and grant him peace, said: God said, “When I take away My believing servant’s beloved from among the people of this world and remove him from him, he has with Me nothing but Paradise.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي سِنَانٍ قَالَ: دَفَنْتُ ابْنِي سِنَانًا وَأَبُو طَلْحَةَ الْخَوْلَانِيُّ عَلَى شَفِيرِ الْقَبْرِ جَالِسٌ، فَلَمَّا أَرَدْتُ الْخُرُوجَ أَخَذَ بِيَدِي وَأَنْشَطَنِي، فَقَالَ: أَلَا أُبَشِّرُكَ يَا أَبَا سِنَانٍ؟ قَالَ: قُلْتُ: بَلَى , قَالَ: حَدَّثَنِي الضَّحَّاكُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَرْزَبٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ إِذَا مَاتَ وَلَدُ الْعَبْدِ قَالَ اللَّهُ عَزَّ وَجَلَّ لِمَلَائِكَتِهِ: قَبَضْتُمْ وَلَدَ عَبْدِي؟، فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: قَبَضْتُمْ وَلَدَ عَبْدِي؟ فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: قَبَضْتُمْ ثَمَرَةَ فُؤَادِهِ؟ فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: مَاذَا قَالَ عَبْدِي؟ فَيَقُولُونَ: حَمِدَكَ وَاسْتَرْجَعَ، فَيَقُولُ: ابْنُوا لِعَبْدِي بَيْتًا فِي الْجَنَّةِ وَسَمُّوهُ بَيْتَ الْحَمْدِ ”
Anā Ḥammādu bnu Salamata, ʿan Abī Sinānin qāla: Dafantu ibnī Sinānan wa-Abū Ṭalḥata al-Khawlāniyyu ʿalā shafīri al-qabri jālisun, fa-lammā aradtu al-khurūja akhadha bi-yadī wa-anshaṭanī, fa-qāla: A-lā ubashshiruka yā Abā Sinānin? Qāla: Qultu: Balā. Qāla: Ḥaddathanī al-Ḍaḥḥāku bnu ʿAbdi al-Raḥmāni bni ʿArzabin, ʿan Abī Mūsā al-Ashʿariyyi anna Rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Idhā māta waladu al-ʿabdi qāla Allāhu ʿazza wa-jalla li-malāʾikatihi: Qabaḍtum walada ʿabdī? Fa-yaqūlūna: Naʿam. Fa-yaqūlu: Qabaḍtum walada ʿabdī? Fa-yaqūlūna: Naʿam. Fa-yaqūlu: Qabaḍtum thamarata fuʾādihi? Fa-yaqūlūna: Naʿam. Fa-yaqūlu: Mādhā qāla ʿabdī? Fa-yaqūlūna: Ḥamidaka wa-starjaʿa. Fa-yaqūlu: Ibnū li-ʿabdī baytan fī al-jannati wa-sammūhu bayta al-ḥamdi.”
Ḥammād ibn Salamah informed us, from Abū Sinān, who said: I buried my son Sinān while Abū Ṭalḥah al-Khawlānī was sitting at the edge of the grave. When I wanted to climb out, he took my hand and helped me up, saying, “Shall I give you good news, Abū Sinān?” He said: I replied, “Yes.” He said: Al-Ḍaḥḥāk ibn ʿAbd al-Raḥmān ibn ʿArzab narrated to me, from Abū Mūsā al-Ashʿarī, that the Messenger of God, may God bless him and grant him peace, said: “When a servant’s child dies, God, mighty and majestic, says to His angels, ‘Have you taken My servant’s child?’ They say, ‘Yes.’ He says, ‘Have you taken My servant’s child?’ They say, ‘Yes.’ He says, ‘Have you taken the fruit of his heart?’ They say, ‘Yes.’ He says, ‘What did My servant say?’ They say, ‘He praised You and declared that we belong to God and return to Him.’ He says, ‘Build My servant a house in Paradise and name it the House of Praise.’”
بَابٌ فِي ثَوَابِ الْمُعَزِّي وَالصَّبْرِ عَلَى الْمُصِيبَةِ
Bābun fī thawābi al-muʿazzī wa-al-ṣabri ʿalā al-muṣībati
Chapter on the Reward of One Who Offers Condolences and on Patience in Calamity
أَنَا أَبُو مَوْدُودٍ الْمَدِينِيُّ قَالَ: حَدَّثَنِي طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ كُرَيْزٍ قَالَ: «بَلَغَنِي أَنَّ مَنْ عَزَّى مُسْلِمًا بِمُصِيبَةٍ كَسَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ رِدَاءً» أَوْ قَالَ: «بُرْدًا عَلَى رُءُوسِ الْأَشْهَادِ يُحْبَرُ بِهِ» فَسَأَلْتُ طَلْحَةَ، مَا يُحْبَرُ بِهِ؟ قَالَ: «يُغْبَطُ بِهِ»
Anā Abū Mawdūdin al-Madīniyyu qāla: Ḥaddathanī Ṭalḥatu bnu ʿUbaydi Allāhi bni Kurayzin qāla: «Balaghanī anna man ʿazzā musliman bi-muṣībatin kasāhu Allāhu yawma al-qiyāmati ridāʾan,» aw qāla: «Burdan ʿalā ruʾūsi al-ashhādi yuḥbaru bihi.» Fa-saʾaltu Ṭalḥata: Mā yuḥbaru bihi? Qāla: «Yughbaṭu bihi.»
Abū Mawdūd al-Madīnī informed us, saying: Ṭalḥah ibn ʿUbayd Allāh ibn Kurayz narrated to me, saying, “It has reached me that whoever consoles a Muslim over a calamity, God will clothe him on the Day of Resurrection in a robe,” or he said, “in a mantle, before the assembled witnesses, in which he will be honored.” I asked Ṭalḥah, “What does ‘in which he will be honored’ mean?” He said, “He will be envied for it without ill will.”
أَنَا أَبُو بَكْرِ بْنُ أَبِي مَرْيَمَ قَالَ: سَمِعْتُ أَشْيَاخَنَا، يَقُولُونَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ إِنَّ أَهْلَ الْمُصِيبَةِ لَيَنْزِلُ بِهِمْ فَيَجْزَعُونَ وَتَسُوءُ رِعَتُهُمْ، فَيَمُرُّ بِهِمْ مَارٌّ مِنَ النَّاسِ، فَيَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، فَيَكُونُ أَعْظَمَ أَجْرًا مِنْ أَهْلِهَا ”
Anā Abū Bakri bnu Abī Maryama qāla: Samiʿtu ashyākhanā yaqūlūna: Anna Rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “Inna ahla al-muṣībati la-yanzilu bihim fa-yajzaʿūna wa-tasūʾu riʿatuhum, fa-yamurru bihim mārrun mina al-nāsi, fa-yaqūlu: Innā li-llāhi wa-innā ilayhi rājiʿūna, fa-yakūnu aʿẓama ajran min ahlihā.”
Abū Bakr ibn Abī Maryam informed us, saying: I heard our elders say that the Messenger of God, may God bless him and grant him peace, said: “As for the people stricken by a calamity, it befalls them and they become distressed, and their self-restraint falters. A passerby goes past them and says, ‘We belong to God, and to Him we return,’ and he has a greater reward than those stricken by it.”
أَخْبَرَنِي ابْنُ لَهِيعَةَ، عَنْ عَطَاءِ بْنِ دِينَارٍ، أَنَّ سَعِيدَ بْنَ جُبَيْرٍ قَالَ: «الصَّبْرُ اعْتِرَافُ الْعَبْدِ بِمَا أُصِيبَ مِنْهُ، وَاحْتِسَابُهُ الْأَجْرَ عِنْدَ اللَّهِ وَرَجَاءُ ثَوَابِهِ، وَقَدْ يَجْزَعُ الرَّجُلُ وَهُوَ مُتَجَلِّدٌ لَا يُرَى مِنْهُ إِلَّا الصَّبْرُ»
Akhbaranī Ibnu Lahīʿata, ʿan ʿAṭāʾi bni Dīnārin, anna Saʿīda bna Jubayrin qāla: «Al-ṣabru iʿtirāfu al-ʿabdi bi-mā uṣība minhu, wa-iḥtisābuhu al-ajra ʿinda Allāhi wa-rajāʾu thawābihi, wa-qad yajzaʿu al-rajulu wa-huwa mutajallidun lā yurā minhu illā al-ṣabru.»
Ibn Lahīʿah informed me, from ʿAṭāʾ ibn Dīnār, that Saʿīd ibn Jubayr said: “Patience is a servant’s acknowledgment of the loss that has befallen him, his seeking the reward with God, and his hoping for His recompense. A man may be inwardly distressed while displaying fortitude, so that nothing but patience is seen from him.”
أَنَا مُحَمَّدُ بْنُ سُلَيْمٍ أَبُو هِلَالٍ، عَنْ أَبِي جَمْرَةَ الضُّبَعِيِّ قَالَ: “ أَوْصَانِي أَبِي: أَنْ لَا تُتْبِعْنِي صَوْتًا، وَإِذَا خَرَجْتَ مَعَ جِنَازَتِي فَاحْمِلْ سَرِيرِي مَعَ الْقَوْمِ، أَوِ امْشِ فِي نَاحِيَتِهِمْ، وَإِذَا دَفَنْتَنِي فَأَلِظَّ بِالْأَرْضِ، وَإِذَا رَجَعْتَ فَاغْسِلْ رَأْسَكَ، وَاجْلِسْ فِي مَجْلِسِ قَوْمِكَ ”
Anā Muḥammadu bnu Sulaymin Abū Hilālin, ʿan Abī Jamrata al-Ḍubaʿiyyi qāla: “Awṣānī abī: An lā tutbiʿnī ṣawtan, wa-idhā kharajta maʿa jināzatī fa-ḥmil sarīrī maʿa al-qawmi, awi imshi fī nāḥiyatihim, wa-idhā dafantanī fa-aliẓẓa bi-al-arḍi, wa-idhā rajaʿta fa-ghsil raʾsaka, wa-jlis fī majlisi qawmika.”
Muḥammad ibn Sulaym Abū Hilāl informed us, from Abū Jamrah al-Ḍubaʿī, who said: “My father instructed me: ‘Do not follow me with a cry of lamentation. When you go out with my funeral procession, carry my bier with the people, or walk beside them. When you have buried me, cleave to the ground. When you return, wash your head and sit in your people’s gathering.’”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، أَنَّ أَنَسَ بْنَ مَالِكٍ ، دَفَنَ ابْنًا لَهُ فَقَالَ: «اللَّهُمَّ عَبْدُكَ، وَوَلَدُ عَبْدَيْكَ، وَقَدْ رُدَّ إِلَيْكَ، اللَّهُمَّ فَارْأَفْ بِهِ وَارْحَمْهُ، وَجَافِ الْأَرْضَ عَنْ جَنْبَيْهِ، وَافْتَحْ أَبْوَابَ السَّمَاءِ لِرُوحِهِ، وَتَقَبَّلْهُ مِنَّا بِقَبُولٍ حَسَنٍ، ثُمَّ رَجَعَ إِلَى أَهْلِهِ فَغَشِيَ أَهْلَهُ، وَادَّهَنَ وَطَعِمَ، وَكَانَ إِذَا رَأَى مِنْهُمْ حَزِينًا زَجَرَهُ»
Anā Ḥammādu bnu Salamata, ʿan ʿUbaydi Allāhi bni Abī Bakri bni Anasin, anna Anasa bna Mālikin dafana ibnan lahu fa-qāla: «Allāhumma ʿabduka, wa-waladu ʿabdayka, wa-qad rudda ilayka, Allāhumma fa-rʾaf bihi wa-rḥamhu, wa-jāfi al-arḍa ʿan janbayhi, wa-ftaḥ abwāba al-samāʾi li-rūḥihi, wa-taqabbalhu minnā bi-qabūlin ḥasanin.» Thumma rajaʿa ilā ahlihi fa-ghashiya ahlahu, wa-ddahana wa-ṭaʿima, wa-kāna idhā raʾā minhum ḥazīnan zajarahu.
Ḥammād ibn Salamah informed us, from ʿUbayd Allāh ibn Abī Bakr ibn Anas, that Anas ibn Mālik buried a son of his and said: “O God, he is Your servant and the child of Your two servants, and he has been returned to You. O God, be gentle with him and have mercy on him; keep the earth away from his sides, open the gates of heaven for his soul, and accept him from us with a gracious acceptance.” Then he returned to his family, had intercourse with his wife, applied oil, and ate. Whenever he saw someone among them grieving, he rebuked him.
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ بِشْرِ بْنِ حَرْبٍ قَالَ: تُوُفِّيَ ابْنٌ لِسَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ فَجَعَلَ يَسْتَثِيرُ الْحَصَى بِيَدِهِ، فَرَفَعَ ابْنُ عُمَرَ، لَيَضْرِبَ صَدْرَهُ، فَأَخَذَ بِيَدِهِ، فَقَالَ: «لَعَلَّكَ حَزِنْتَ» قَالَ: لَا، وَلَكِنِّي عَبِثْتُ بِالْحَصَى قَالَ: «يَا بُنَيَّ صَلِّ صَلَاةَ الْفَجْرِ، ثُمَّ انْتَشِرْ، فَإِذَا حَضَرَتِ الظُّهْرُ، ثُمَّ انْتَشِرْ» فَقَالَ ذَلِكَ فِي الصَّلَوَاتِ كُلِّهَا، وَقَالَ: “ فِي الْعِشَاءِ: صَلِّ ثُمَّ نَمْ، فَوَاللَّهِ لَقَدْ أُخْبِرْتُ أَنَّ اللَّهَ يَعْجَبُ مِنْ صَلَاةِ الْجَمِيعِ ”
Anā Ḥammādu bnu Salamata, ʿan Bishri bni Ḥarbin qāla: Tuwuffiya ibnun li-Sālimi bni ʿAbdi Allāhi bni ʿUmara fa-jaʿala yastathīru al-ḥaṣā bi-yadihi, fa-rafaʿa Ibnu ʿUmara li-yaḍriba ṣadrahu, fa-akhadha bi-yadihi, fa-qāla: «Laʿallaka ḥazinta.» Qāla: Lā, wa-lākinnī ʿabithtu bi-al-ḥaṣā. Qāla: «Yā bunayya ṣalli ṣalāta al-fajri, thumma intashir, fa-idhā ḥaḍarati al-ẓuhru, thumma intashir.» Fa-qāla dhālika fī al-ṣalawāti kullihā, wa-qāla: “Fī al-ʿishāʾi: Ṣalli thumma nam, fa-wa-Allāhi la-qad ukhbirtu anna Allāha yaʿjabu min ṣalāti al-jamīʿi.”
Ḥammād ibn Salamah informed us, from Bishr ibn Ḥarb, who said: A son of Sālim ibn ʿAbd Allāh ibn ʿUmar died, and he began stirring up the pebbles with his hand. Ibn ʿUmar raised [his hand] to strike his chest; then he took his hand and said, “Perhaps you have become sorrowful.” He replied, “No, I was merely playing with the pebbles.” He said, “My son, perform the dawn prayer, then go about your affairs. Then, when the noon prayer comes, then go about your affairs.” He said this concerning all the prayers, and said, “For the night prayer: Pray, then sleep. By God, I have been told that God marvels at prayer performed together.”
بَابٌ فِي ثَوَابِ الْمُؤْمِنِ عَلَى النَّفَقَةِ يُنْفِقُهَا
Bābun fī thawābi al-muʾmini ʿalā al-nafaqati yunfiquhā
Chapter on the Believer’s Reward for What He Spends
أَنَا شُعْبَةُ بْنُ الْحَجَّاجِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْعَيْزَارِ بْنِ حُرَيْثٍ، عَنْ عُمَرَ بْنِ سَعْدٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «عَجَبًا لِلْمُسْلِمِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ اللَّهَ وَشَكَرَهُ، وَإِنْ أَصَابَتْهُ مُصِيبَةٌ احْتَسَبَ وَصَبَرَ، الْمُؤْمِنُ يُؤْجَرُ فِي كُلِّ شَيْءٍ حَتَّى فِي اللُّقْمَةِ يَرْفَعُهَا إِلَى فِيهِ»
Anā Shuʿbatu bnu al-Ḥajjāji, ʿan Abī Isḥāqa, ʿani al-ʿAyzāri bni Ḥuraythin, ʿan ʿUmara bni Saʿdin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: «ʿAjaban li-al-muslimi in aṣābahu khayrun ḥamida Allāha wa-shakarahu, wa-in aṣābat-hu muṣībatun iḥtasaba wa-ṣabara, al-muʾminu yuʾjaru fī kulli shayʾin ḥattā fī al-luqmati yarfaʿuhā ilā fīhi.»
Shuʿbah ibn al-Ḥajjāj informed us, from Abū Isḥāq, from al-ʿAyzār ibn Ḥurayth, from ʿUmar ibn Saʿd, from the Prophet, may God bless him and grant him peace, who said: “How wondrous is the Muslim’s affair! If good befalls him, he praises God and thanks Him. If calamity befalls him, he seeks the reward and remains patient. The believer is rewarded in everything, even in the morsel he raises to his mouth.”
أَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ أَبِي الْبَخْتَرِيِّ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرَ أَشْيَاءَ يُؤْجَرُ فِيهَا الرَّجُلُ قَالَ: «يُؤْجَرُ فِي كَذَا، وَيُؤْجَرُ فِي كَذَا، حَتَّى ذَكَرَ غَشَيَانَ أَهْلِهِ» فَقَالُوا: يَا رَسُولَ اللَّهِ، يُؤْجَرُ فِي شَهْوَةٍ يُصِيبُهَا؟ قَالَ: «أَرَأَيْتَ لَوْ كَانَ إِثْمًا، أَلَيْسَ كَانَ يَكُونُ عَلَيْهِ الْوِزْرُ؟» قَالَ: «فَكَذَلِكَ يُؤْجَرُ»
Anā Shuʿbatu, ʿan ʿAmri bni Murrata, ʿan Abī al-Bakhtariyyi, anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama dhakara ashyāʾa yuʾjaru fīhā al-rajulu, qāla: «Yuʾjaru fī kadhā, wa-yuʾjaru fī kadhā,» ḥattā dhakara ghashayāna ahlihi. Fa-qālū: Yā Rasūla Allāhi, yuʾjaru fī shahwatin yuṣībuhā? Qāla: «A-raʾayta law kāna ithman, a-laysa kāna yakūnu ʿalayhi al-wizru?» Qāla: «Fa-ka-dhālika yuʾjaru.»
Shuʿbah informed us, from ʿAmr ibn Murrah, from Abū al-Bakhtarī, that the Prophet, may God bless him and grant him peace, mentioned things for which a man is rewarded. He said, “He is rewarded for this, and rewarded for that,” until he mentioned intercourse with his wife. They said, “Messenger of God, is he rewarded for satisfying a desire?” He said, “Tell me: if it were a sin, would he not bear its burden?” He said, “In the same way, he is rewarded.”
أَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ ثَابِتٍ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَبِي يَزِيدَ يُحَدِّثُ، عَنْ أَبِي مَسْعُودٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً وَهُوَ يَحْتَسِبُهَا كَانَتْ لَهُ صَدَقَةً»
Anā Shuʿbatu, ʿan ʿAliyyi bni Thābitin qāla: Samiʿtu ʿAbda Allāhi bna Abī Yazīda yuḥaddithu, ʿan Abī Masʿūdin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: «Inna al-muslima idhā anfaqa ʿalā ahlihi nafaqatan wa-huwa yaḥtasibuhā kānat lahu ṣadaqatan.»
Shuʿbah informed us, from ʿAlī ibn Thābit, who said: I heard ʿAbd Allāh ibn Abī Yazīd relate, from Abū Masʿūd, from the Prophet, may God bless him and grant him peace, who said: “When a Muslim spends something on his family while seeking its reward, it counts as charity for him.”
أَنَا مِسْعَرٌ، عَنْ زِيَادٍ، عَنِ الْحَسَنِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا أَنْفَقْتُمْ عَلَى أَهْلِيكُمْ فِي غَيْرِ إِسْرَافٍ وَلَا إِقْتَارٍ، فَهُوَ فِي سَبِيلِ اللَّهِ»
Anā Misʿarun, ʿan Ziyādin, ʿani al-Ḥasani, qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Mā anfaqtum ʿalā ahlīkum fī ghayri isrāfin wa-lā iqtārin, fa-huwa fī sabīli Allāhi.»
Misʿar informed us, from Ziyād, from al-Ḥasan, who said: The Messenger of God, may God bless him and grant him peace, said, “Whatever you spend on your families, without extravagance or stinting, is in the path of God.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ مُؤْمِنٍ يَمْرَضُ حَتَّى يُحْرِضَهُ الْمَرَضُ إِلَّا غُفِرَ لَهُ»
Anā Ḥammādu bnu Salamata, ʿan Yaʿlā bni ʿAṭāʾin, ʿan ʿAmri bni al-Sharīdi, qāla: Qāla Rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: «Mā min muʾminin yamraḍu ḥattā yuḥriḍahu al-maraḍu illā ghufira lahu.»
Ḥammād ibn Salamah informed us, from Yaʿlā ibn ʿAṭāʾ, from ʿAmr ibn al-Sharīd, who said: The Messenger of God, may God bless him and grant him peace, said, “No believer becomes ill until the illness wastes him away without being forgiven.”
فِي الرِّضَا بِالْقَضَاءِ
Fī al-riḍā bi-al-qaḍāʾi
On Contentment with the Divine Decree
أَنَا عَبْدُ الْعَزِيزِ بْنُ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ كُلُّ عَبْدٍ مُوَكَّلٌ بِهِ مَلَكَانِ فِي مَرَضِهِ، فَإِذَا مَرِضَ، قَالَا: يَا رَبِّ، إِنَّ عَبْدَكَ فُلَانًا قَدْ مَرِضَ، وَهُوَ أَعْلَمُ بِهِ، فَيَقُولُ: انْظُرُوا مَاذَا يَقُولُ؟ فَإِنْ صَبَرَ وَاحْتَسَبَ وَرَجَا فِيهِ الْخَيْرَ، أَدَّيَا ذَلِكَ إِلَى اللَّهِ، فَيَقُولُ اللَّهُ: فَإِنِّي أُشْهِدُكُمْ أَنَّهُ إِنْ رَفَعْتُهُ أَبْدَلْتُهُ دَمًا خَيْرًا مِنْ دَمِهِ، وَلَحْمًا خَيْرًا مِنْ لَحْمِهِ، وَغَفَرْتُ لَهُ ذَنْبَهُ، وَإِنْ قَبَضْتُهُ أَدْخَلْتُهُ الْجَنَّةَ، وَإِنْ جَزِعَ وَهَلَعَ قَالَ: إِنْ رَفَعْتُهُ أَبْدَلْتُهُ لَحْمًا شَرًّا مِنْ لَحْمِهِ، وَدَمًا شَرًّا مِنْ دَمِهِ، وَعَاقَبْتُهُ بِذَنْبِهِ، وَإِنْ عَاقَبْتُهُ أَدْخَلْتُهُ النَّارَ ”
Anā ʿAbdu al-ʿAzīzi bnu ʿUmara, anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla: “Kullu ʿabdin muwakkalun bihi malakāni fī maraḍihi, fa-idhā mariḍa, qālā: Yā Rabbi, inna ʿabdaka fulānan qad mariḍa, wa-huwa aʿlamu bihi, fa-yaqūlu: Unẓurū mādhā yaqūlu? Fa-in ṣabara wa-ḥtasaba wa-rajā fīhi al-khayra, addayā dhālika ilā Allāhi, fa-yaqūlu Allāhu: Fa-innī ushhidukum annahu in rafaʿtuhu abdaltuhu daman khayran min damihi, wa-laḥman khayran min laḥmihi, wa-ghafartu lahu dhanbahu, wa-in qabaḍtuhu adkhaltuhu al-jannata, wa-in jaziʿa wa-haliʿa qāla: In rafaʿtuhu abdaltuhu laḥman sharran min laḥmihi, wa-daman sharran min damihi, wa-ʿāqabtuhu bi-dhanbihi, wa-in ʿāqabtuhu adkhaltuhu al-nāra.”
ʿAbd al-ʿAzīz ibn ʿUmar informed us that the Prophet, may God bless him and grant him peace, said: “Every servant has two angels assigned to him during his illness. When he becomes ill, they say, ‘My Lord, Your servant so-and-so has become ill,’ although He knows best about him. He says, ‘Observe what he says.’ If he is patient, seeks the reward, and hopes for good in it, they convey that to God. God says, ‘I call you to witness that if I raise him up, I will replace his blood with blood better than his blood, and his flesh with flesh better than his flesh, and forgive his sin. If I take him, I will admit him to Paradise.’ If he is distressed and panics, He says, ‘If I raise him up, I will replace his flesh with flesh worse than his flesh, and his blood with blood worse than his blood, and punish him for his sin. If I punish him, I will admit him to the Fire.’”
أَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ أَبِي رَزِينٍ الْعُقَيْلِيِّ قَالَ: أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ: يَا رَسُولَ اللَّهِ كَيْفَ يُحْيِي اللَّهُ الْمَوْتَى؟ قَالَ: «أَمَرَرْتَ بِأَرْضٍ مِنْ أَرْضِكَ مُجْدِبَةٍ، ثُمَّ مَرَرْتَ بِهَا مُخْصَبَةً» قَالَ: نَعَمْ , قَالَ: «كَذَلِكَ النُّشُورُ» قَالَ: يَا رَسُولَ اللَّهِ مَا الْإِيمَانُ؟ قَالَ: «أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنْ يَكُونَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْكَ مِمَّا سِوَاهُمَا، وَأَنْ تُحْرَقَ بِالنَّارِ أَحَبُّ إِلَيْكَ مِنْ أَنْ تُشْرِكَ بِاللَّهِ، وَأَنْ تُحِبَّ غَيْرَ ذِي نَسَبٍ لَا تُحِبُّهُ إِلَّا لِلَّهِ تَبَارَكَ وَتَعَالَى، فَإِذَا كُنْتَ كَذَلِكَ فَقَدْ دَخَلَ الْإِيمَانُ قَلْبَكَ كَمَا دَخَلَ حُبُّ الْمَاءِ قَلْبَ الظَّمْآنِ فِي الْيَوْمِ الْقَائِظِ» قُلْتُ: يَا رَسُولَ اللَّهِ كَيْفَ بِأَنْ أَعْلَمَ أَنِّي مُؤْمِنٌ؟ قَالَ: «مَا مِنْ أُمَّتِي - أَوْ هَذِهِ الْأُمَّةِ - مِنْ عَبْدٍ يَعْمَلُ حَسَنَةً فَيَعْلَمُ أَنَّهَا حَسَنَةٌ، وَاللَّهُ جَازِيهِ بِهَا خَيْرًا مِنْهَا، وَلَا يَعْمَلُ سَيِّئَةً فَيَعْلَمُ أَنَّهَا سَيِّئَةٌ، وَاسْتَغْفَرَ اللَّهَ مِنْهَا وَيَعْلَمُ أَنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا هُوَ إِلَّا وَهُوَ مُؤْمِنٌ»
Anā ʿAbdu al-Raḥmāni bnu Yazīda bni Jābirin, ʿan Sulaymāna bni Mūsā, ʿan Abī Razīnin al-ʿUqayliyyi qāla: Ataytu Rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fa-qultu: Yā Rasūla Allāhi, kayfa yuḥyī Allāhu al-mawtā? Qāla: «A-mararta bi-arḍin min arḍika mujdibatin, thumma mararta bihā mukhṣabatan?» Qāla: Naʿam. Qāla: «Ka-dhālika al-nushūru.» Qāla: Yā Rasūla Allāhi, mā al-īmānu? Qāla: «An tashhada an lā ilāha illā Allāhu waḥdahu, wa-anna Muḥammadan ʿabduhu wa-rasūluhu, wa-an yakūna Allāhu wa-rasūluhu aḥabba ilayka mimmā siwāhumā, wa-an tuḥraqa bi-al-nāri aḥabbu ilayka min an tushrika bi-Allāhi, wa-an tuḥibba ghayra dhī nasabin lā tuḥibbuhu illā li-llāhi tabāraka wa-taʿālā, fa-idhā kunta ka-dhālika fa-qad dakhala al-īmānu qalbaka ka-mā dakhala ḥubbu al-māʾi qalba al-ẓamʾāni fī al-yawmi al-qāʾiẓi.» Qultu: Yā Rasūla Allāhi, kayfa bi-an aʿlama annī muʾminun? Qāla: «Mā min ummatī — aw hādhihi al-ummati — min ʿabdin yaʿmalu ḥasanatan fa-yaʿlamu annahā ḥasanatun, wa-Allāhu jāzīhi bihā khayran minhā, wa-lā yaʿmalu sayyiʾatan fa-yaʿlamu annahā sayyiʾatun, wa-staghfara Allāha minhā wa-yaʿlamu annahu lā yaghfiru al-dhunūba illā huwa illā wa-huwa muʾminun.»
ʿAbd al-Raḥmān ibn Yazīd ibn Jābir informed us, from Sulaymān ibn Mūsā, from Abū Razīn al-ʿUqaylī, who said: I came to the Messenger of God, may God bless him and grant him peace, and said, “Messenger of God, how does God bring the dead to life?” He said, “Have you passed through a tract of your land when it was barren, then passed through it when it was fertile?” He said, “Yes.” He said, “Such is the resurrection.” He said, “Messenger of God, what is faith?” He said, “That you testify that there is no god but God alone, and that Muḥammad is His servant and His messenger; that God and His Messenger are dearer to you than anything else; that being burned in the Fire is dearer to you than associating anything with God; and that you love someone unrelated to you, loving him only for God, blessed and exalted. When you are like that, faith has entered your heart as love of water enters the heart of a thirsty person on a scorching day.” I said, “Messenger of God, how may I know that I am a believer?” He said, “There is no servant of my community, or of this community, who does a good deed, knows that it is good and that God will recompense him for it with something better, and who does not commit an evil deed without knowing it is evil, asking God’s forgiveness for it, and knowing that no one forgives sins but He, without being a believer.”
أَنَا هِشَامُ بْنُ حَسَّانَ، عَنِ الْحَسَنِ قَالَ: قَالَ ابْنُ مَسْعُودٍ: “ لَأَنْ أَلْحَسَ جَمْرَةً أَحْرَقَتْ مَا أَحْرَقَتْ، وَأَبْقَتْ مَا أَبْقَتْ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقُولَ لِشَيْءٍ كَانَ: لَيْتَهُ لَمْ يَكُنْ، أَوْ لِشَيْءٍ لَمْ يَكُنْ: لَيْتَهُ كَانَ ”
Anā Hishāmu bnu Ḥassāna, ʿani al-Ḥasani qāla: Qāla Ibnu Masʿūdin: “La-an alḥasa jamratan aḥraqat mā aḥraqat, wa-abqat mā abqat aḥabbu ilayya min an aqūla li-shayʾin kāna: Laytahu lam yakun, aw li-shayʾin lam yakun: Laytahu kāna.”
Hishām ibn Ḥassān informed us, from al-Ḥasan, who said: Ibn Masʿūd said, “For me to lick a live coal, burning whatever it burns and leaving whatever it leaves, would be dearer to me than saying of something that happened, ‘If only it had not happened,’ or of something that did not happen, ‘If only it had happened.’”
أَخْبَرَنِي بَقِيَّةُ بْنُ الْوَلِيدِ قَالَ: حَدَّثَنِي بَحِيرُ بْنُ سَعْدٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ مَرْثَدٍ الْهَمْدَانِيُّ، أَنَّ أَبَا الدَّرْدَاءِ قَالَ: “ ذُرْوَةُ الْإِيمَانِ أَرْبَعُ خِلَالٍ: الصَّبْرُ لِلْحُكْمِ، وَالرِّضَا بِالْقَدَرِ، وَالْإِخْلَاصُ لِلتَّوَكُّلِ، وَالِاسْتِسْلَامُ لِلرَّبِّ، وَلَوْلَا ثَلَاثُ خِلَالٍ صَلُحَ النَّاسُ: شُحٌّ مُطَاعٌ، وَهَوًى مُتَّبَعٌ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ ” قَالَ نُعَيْمٌ: حَدَّثَنِي بِهِ بَقِيَّةُ بْنُ الْوَلِيدِ
Akhbaranī Baqiyyatu bnu al-Walīdi qāla: Ḥaddathanī Baḥīru bnu Saʿdin, ʿan Khālidi bni Maʿdāna qāla: Ḥaddathanī Yazīdu bnu Marthadin al-Hamdāniyyu, anna Abā al-Dardāʾi qāla: “Dhurwatu al-īmāni arbaʿu khilālin: Al-ṣabru li-al-ḥukmi, wa-al-riḍā bi-al-qadari, wa-al-ikhlāṣu li-al-tawakkuli, wa-al-istislāmu li-al-rabbi, wa-lawlā thalāthu khilālin ṣaluḥa al-nāsu: Shuḥḥun muṭāʿun, wa-hawan muttabaʿun, wa-iʿjābu al-marʾi bi-nafsihi.” Qāla Nuʿaymun: Ḥaddathanī bihi Baqiyyatu bnu al-Walīdi.
Baqiyyah ibn al-Walīd informed me, saying: Baḥīr ibn Saʿd narrated to me, from Khālid ibn Maʿdān, who said: Yazīd ibn Marthad al-Hamdānī narrated to me that Abū al-Dardāʾ said: “The summit of faith consists of four qualities: patience under the judgment, contentment with the decree, sincerity in reliance, and submission to the Lord. Were it not for three qualities, people would be upright: avarice that is obeyed, passion that is followed, and a person’s admiration for himself.” Nuʿaym said: Baqiyyah ibn al-Walīd narrated it to me.
أَنَا يَحْيَى بْنُ أَبِي عَمْرٍو السَّيْبَانِيُّ، عَنْ سَعِيدِ بْنِ جَابِرٍ، أَنَّ أَبَا الدَّرْدَاءِ قَالَ: «إِذَا قَضَى اللَّهُ قَضَاءً أَحَبَّ أَنْ يُرْضَى بِقَضَائِهِ»
Anā Yaḥyā bnu Abī ʿAmrin al-Saybāniyyu, ʿan Saʿīdi bni Jābirin, anna Abā al-Dardāʾi qāla: «Idhā qaḍā Allāhu qaḍāʾan aḥabba an yurḍā bi-qaḍāʾihi.»
Yaḥyā ibn Abī ʿAmr al-Saybānī informed us, from Saʿīd ibn Jābir, that Abū al-Dardāʾ said: “When God decrees a decree, He loves that there be contentment with His decree.”
أَنَا هِشَامُ بْنُ حَسَّانَ، عَنِ الْحَسَنِ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: «مَا أُبَالِي إِذَا رَجَعْتُ إِلَى أَهْلِي عَلَى أَيِّ حَالٍ أَرَاهُمْ أَبِسَرَّاءَ أَمْ بِضَرَّاءَ، وَمَا أَصْبَحْتُ عَلَى حَالٍ فَتَمَنَّيْتُ أَنِّي عَلَى سِوَاهَا»
Anā Hishāmu bnu Ḥassāna, ʿani al-Ḥasani qāla: Qāla ʿAbdu Allāhi bnu Masʿūdin: «Mā ubālī idhā rajaʿtu ilā ahlī ʿalā ayyi ḥālin arāhum, a-bi-sarrāʾa am bi-ḍarrāʾa, wa-mā aṣbaḥtu ʿalā ḥālin fa-tamannaytu annī ʿalā siwāhā.»
Hishām ibn Ḥassān informed us, from al-Ḥasan, who said: ʿAbd Allāh ibn Masʿūd said, “When I return to my family, I do not mind what condition I find them in, whether ease or hardship. I have never awakened in one condition and wished that I were in another.”
أَنَا مُجَالِدُ بْنُ سَعِيدٍ، عَنِ الشَّعْبِيِّ قَالَ: “ قَحَطَ الْمَطَرُ فِي زَمَنِ عِيسَى ابْنِ مَرْيَمَ، فَمَرَّتْ سَحَابَةٌ، فَنَظَرَ عِيسَى ابْنُ مَرْيَمَ، فَإِذَا فِيهَا مَلَكٌ يَسُوقُهَا، فَنَادَاهُ، فَقَالَ: إِلَى أَيْنَ؟ فَقَالَ: إِلَى أَرْضِ فُلَانٍ، فَانْطَلَقَ عِيسَى حَتَّى أَتَاهُ، فَإِذَا هُوَ يُصْلِحُ بِالْمِسْحَاةِ سَوَاقِيَهَا، فَقَالَ: أَرَدْتَهُ أَكْثَرَ مِنْهُ , يَعْنِي الْمَطَرَ؟ قَالَ: لَا , قَالَ: فَأَقَلَّ مِنْهُ؟ قَالَ: لَا , قَالَ: فَمَا تَصْنَعُ فِي زَرْعِكَ الْعَامَ؟ قَالَ: وَأَيُّ زَرْعٍ؟ إِنَّهُ يَأْكُلُهُ الْيَرَقَانُ وَكَذَا قَالَ: فَمَا صَنَعْتَ عَامَ أَوَّلٍ؟ قَالَ: جَعَلْتُهُ ثَلَاثَةَ أَثْلَاثٍ: ثُلُثًا لِلْأَرْضِ , وَالْبَقَرِ , وَالْعِيَالِ، وَثُلُثًا لِلْفُقَرَاءِ , وَالْمَسَاكِينِ , وَابْنِ السَّبِيلِ، وَثُلُثًا لِأَجْلِي، فَقَالَ عِيسَى: مَا أَدْرِي أَيُّ هَذِهِ الثَّلَاثَةِ أَعْظَمُ أَجْرًا ”
ʾAnā Mujālidu bnu Saʿīdin, ʿani l-Shaʿbiyyi qāla: ‘Qaḥaṭa l-maṭaru fī zamani ʿĪsā bni Maryama, fa-marrat saḥābatun, fa-naẓara ʿĪsā bnu Maryama, fa-ʾidhā fīhā malakun yasūquhā, fa-nādāhu, fa-qāla: ʾIlā ʾayna? Fa-qāla: ʾIlā ʾarḍi fulānin. Fa-nṭalaqa ʿĪsā ḥattā ʾatāhu, fa-ʾidhā huwa yuṣliḥu bi-l-misḥāti sawāqiyahā, fa-qāla: ʾAradtahu ʾakthara minhu, yaʿnī l-maṭara? Qāla: Lā. Qāla: Fa-ʾaqalla minhu? Qāla: Lā. Qāla: Fa-mā taṣnaʿu fī zarʿika l-ʿāma? Qāla: Wa-ʾayyu zarʿin? ʾInnahu yaʾkuluhu l-yaraqānu wa-kadhā. Qāla: Fa-mā ṣanaʿta ʿāma ʾawwalin? Qāla: Jaʿaltuhu thalāthata ʾathlāthin: thulthan li-l-ʾarḍi, wa-l-baqari, wa-l-ʿiyāli, wa-thulthan li-l-fuqarāʾi, wa-l-masākīni, wa-bni l-sabīli, wa-thulthan li-ʾajlī. Fa-qāla ʿĪsā: Mā ʾadrī ʾayyu hādhihi l-thalāthati ʾaʿẓamu ʾajran.’
Mujālid ibn Saʿīd informed us, from al-Shaʿbī, who said: ‘Rain failed in the time of Jesus son of Mary. A cloud passed by, and Jesus son of Mary looked and saw an angel driving it. He called to him and asked, “Where are you going?” He replied, “To the land of so-and-so.” Jesus went until he reached the man, and found him repairing its irrigation channels with a spade. He asked, “Did you want more of it,” meaning the rain? He said, “No.” He asked, “Then less of it?” He said, “No.” He asked, “What are you doing with your crop this year?” He said, “What crop? Blight and such things consume it.” He asked, “What did you do last year?” He said, “I divided it into three thirds: a third for the land, the cattle, and my dependants; a third for the poor, the needy, and the traveller; and a third for my own sake.” Jesus said, “I do not know which of these three brings the greatest reward.”’
أَنَا عَبْدُ اللَّهِ بْنُ بُجَيْرٍ قَالَ: حَدَّثَنِي أَبُو الْعَلَاءِ بْنُ الشِّخِّيرِ، حَدِيثًا يَرْفَعُهُ إِلَى النَّبِيِّ عَلَيْهِ السَّلَامُ قَالَ: «إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا أَرْضَاهُ بِمَا قَسَمَ لَهُ، وَبَارَكَ لَهُ فِيهِ، وَإِذَا لَمْ يُرِدْ بِهِ خَيْرًا لَمْ يُرْضِهِ بِمَا قَسَمَ لَهُ، وَلَمْ يُبَارِكْ لَهُ فِيهِ»
ʾAnā ʿAbdu llāhi bnu Bujayrin qāla: Ḥaddathanī ʾAbū l-ʿAlāʾi bnu l-Shikhkhīri, ḥadīthan yarfaʿuhu ʾilā l-nabiyyi ʿalayhi l-salāmu qāla: ‘ʾIdhā ʾarāda llāhu bi-ʿabdin khayran ʾarḍāhu bi-mā qasama lahu, wa-bāraka lahu fīhi, wa-ʾidhā lam yurid bihi khayran lam yurḍihi bi-mā qasama lahu, wa-lam yubārik lahu fīhi.’
ʿAbd Allāh ibn Bujayr informed us, saying: Abū al-ʿAlāʾ ibn al-Shikhkhīr related to me a report which he traced to the Prophet, peace be upon him, who said: ‘When God intends good for a servant, He makes him content with what He has allotted him and blesses it for him. When He does not intend good for him, He does not make him content with what He has allotted him, nor bless it for him.’
أَنَا عُمَارَةُ بْنُ زَاذَانَ، عَنْ مَكْحُولٍ الْأَزْدِيِّ قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: «إِنَّ الرَّجُلَ يَسْتَخِيرَ اللَّهَ تَبَارَكَ وَتَعَالَى فَيَخْتَارُ لَهُ، فَيَسْخَطُ عَلَى رَبِّهِ عَزَّ وَجَلَّ، فَلَا يَلْبَثُ أَنْ يَنْظُرَ فِي الْعَاقِبَةِ، فَإِذَا هُوَ خَيْرٌ لَهُ»
ʾAnā ʿUmāratu bnu Zādhāna, ʿan Makḥūlin al-ʾAzdiyyi qāla: Samiʿtu bna ʿUmara yaqūlu: ‘ʾInna l-rajula yastakhīra llāha tabāraka wa-taʿālā fa-yakhtāru lahu, fa-yaskhaṭu ʿalā rabbihi ʿazza wa-jalla, fa-lā yalbathu ʾan yanẓura fī l-ʿāqibati, fa-ʾidhā huwa khayrun lahu.’
ʿUmāra ibn Zādhān informed us, from Makḥūl al-Azdī, who said: I heard Ibn ʿUmar say: ‘A man asks God, blessed and exalted is He, to choose for him, and He chooses for him. Yet the man becomes displeased with his Lord, mighty and majestic is He. It is not long before he considers the outcome and finds that it is better for him.’
أَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ، عَنْ خَيْثَمَةَ، عَنِ ابْنِ مَسْعُودٍ قَالَ: “ إِنَّ الرَّجُلَ لَيُشْرِفُ عَلَى الْأَمْرِ مِنَ التِّجَارَةِ أَوِ الْإِمَارَةِ حَتَّى يَرَى أَنَّهُ قَدْ قَدَرَ عَلَيْهِ، ذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ مِنْ فَوْقِ سَبْعِ سَمَوَاتٍ، فَيَقُولُ: اذْهَبْ فَاصْرِفْ عَنْ عَبْدِي هَذَا الْأَمْرَ؛ فَإِنِّي إِنْ أُيَسِّرْهُ لَهُ أُدْخِلْهُ جَهَنَّمَ، فَيَجِيءُ الْمَلَكُ فَيُعَوِّذُهُ فَيَصْرِفُهُ عَنْهُ، فَيَظَلُّ يَتَظَنَّى بِجِيرَانِهِ أَنَّهُ سَبَقَنِي فُلَانٌ، دَهَانِي فُلَانٌ، وَمَا صَرَفَهُ عَنْهُ إِلَّا اللَّهُ تَبَارَكَ وَتَعَالَى ”
ʾAnā Sufyānu, ʿan Sulaymāna, ʿan Khaythamata, ʿani bni Masʿūdin qāla: ‘ʾInna l-rajula la-yushrifu ʿalā l-ʾamri mina l-tijārati ʾawi l-ʾimārati ḥattā yarā ʾannahu qad qadara ʿalayhi, dhakarahu llāhu ʿazza wa-jalla min fawqi sabʿi samawātin, fa-yaqūlu: Idhhab fa-ṣrif ʿan ʿabdī hādhā l-ʾamra; fa-ʾinnī ʾin ʾuyassirhu lahu ʾudkhilhu jahannama. Fa-yajīʾu l-malaku fa-yuʿawwidhuhu fa-yaṣrifuhu ʿanhu, fa-yaẓallu yataẓannā bi-jīrānihi ʾannahu sabaqanī fulānun, dahānī fulānun, wa-mā ṣarafahu ʿanhu ʾillā llāhu tabāraka wa-taʿālā.’
Sufyān informed us, from Sulaymān, from Khaythama, from Ibn Masʿūd, who said: ‘A man may draw close to some matter of trade or authority until he thinks he has gained power over it. God, mighty and majestic is He, mentions him from above seven heavens and says, “Go and turn this matter away from My servant, for if I make it easy for him, I shall admit him to Hell.” The angel comes, seeks protection for him, and turns it away from him. The man then keeps suspecting his neighbours: “So-and-so got ahead of me; so-and-so outwitted me.” Yet none but God, blessed and exalted is He, turned it away from him.’
فِي التَّوَكُّلِ عَلَى اللَّهِ
Fī l-tawakkuli ʿalā llāhi
On trusting in God
أَنَا ابْنُ لَهِيعَةَ، عَنْ بَكْرِ بْنِ سَوَادَةَ، حَدَّثَهُ، عَنْ عُبَيْدَةَ، أَنَّ أَبَا الدَّرْدَاءِ بَعَثَ إِلَى حُدَيْرٍ وَكَانَ فِي الصَّوَائِفِ فَقَالَ: أَسْتَفِقُ مِنْهُ، فَلَمَّا جَاءَهُ قَالَ: «الْحَمْدُ لِلَّهِ ذَكَرَنِي رَبِّي»
ʾAnā bnu Lahīʿata, ʿan Bakri bni Sawādata, ḥaddathahu, ʿan ʿUbaydata, ʾanna ʾAbā l-Dardāʾi baʿatha ʾilā Ḥudayrin wa-kāna fī l-ṣawāʾifi fa-qāla: ʾAstafiqu minhu. Fa-lammā jāʾahu qāla: ‘Al-ḥamdu li-llāhi dhakaranī rabbī.’
Ibn Lahīʿa informed us, from Bakr ibn Sawāda, who related to him, from ʿUbayda, that Abū al-Dardāʾ sent to Ḥudayr, who was on the summer campaigns, and said, ‘Astafiqu minhu.’ When he came to him, he said, ‘Praise belongs to God; my Lord has remembered me.’
أَنَا رَجُلٌ، عَنِ الْحَسَنِ قَالَ: لَزِمَ رَجُلٌ بَابَ عُمَرَ، فَكَانَ عُمَرُ كُلَّمَا خَرَجَ رَآهُ بِالْبَابِ، فَقَالَ لَهُ يَوْمًا: «انْطَلِقْ وَاقْرَأِ الْقُرْآنَ، فَإِنَّهُ يُغْنِيكَ عَنْ بَابِ عُمَرَ» فَانْطَلَقَ الرَّجُلُ فَقَرَأَ الْقُرْآنَ، وَفَقَدَهُ عُمَرُ، فَجَعَلَ يَطْلُبُهُ إِذْ رَآهُ يَوْمًا، فَقَالَ: «يَا فُلَانُ، لَقَدْ فَقَدْنَاكَ، فَمَا الَّذِي حَبَسَكَ عَنَّا؟» قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَمَرْتَنِي أَنْ أَقْرَأَ الْقُرْآنَ، فَقَرَأْتُهُ، فَأَغْنَانِي عَنْ بَابِ عُمَرَ، فَقَالَ: «وَمَا قَرَأْتَ؟» قَالَ: قَرَأْتُ {وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا، وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ} [الطَّلَاقِ: ٣] فَقَالَ عُمَرُ: «فَقِهَ الرَّجُلُ، لَا كَلَّ هَذَا»
ʾAnā rajulun, ʿani l-Ḥasani qāla: Lazima rajulun bāba ʿUmara, fa-kāna ʿUmaru kullamā kharaja raʾāhu bi-l-bābi, fa-qāla lahu yawman: ‘Inṭaliq wa-qraʾi l-qurʾāna, fa-ʾinnahu yughnīka ʿan bābi ʿUmara.’ Fa-nṭalaqa l-rajulu fa-qaraʾa l-qurʾāna, wa-faqadahu ʿUmaru, fa-jaʿala yaṭlubuhu ʾidh raʾāhu yawman, fa-qāla: ‘Yā fulānu, la-qad faqadnāka, fa-mā lladhī ḥabasaka ʿannā?’ Qāla: Yā ʾamīra l-muʾminīna, ʾamartanī ʾan ʾaqraʾa l-qurʾāna, fa-qaraʾtuhu, fa-ʾaghnānī ʿan bābi ʿUmara. Fa-qāla: ‘Wa-mā qaraʾta?’ Qāla: Qaraʾtu {Wa-man yattaqi llāha yajʿal lahu makhrajan, wa-yarzuqhu min ḥaythu lā yaḥtasibu} [al-Ṭalāq: 3]. Fa-qāla ʿUmaru: ‘Faqiha l-rajulu, lā kalla hādhā.’
A man informed us, from al-Ḥasan, who said: A man kept attending ʿUmar’s door, and whenever ʿUmar went out, he saw him at the door. One day he told him, ‘Go and read the Qurʾān, for it will free you from needing ʿUmar’s door.’ The man went and read the Qurʾān. ʿUmar missed him and began looking for him, until one day he saw him and said, ‘So-and-so, we have missed you. What has kept you away from us?’ He replied, ‘Commander of the Believers, you told me to read the Qurʾān. I read it, and it freed me from needing ʿUmar’s door.’ He asked, ‘What did you read?’ He said, ‘I read: {Whoever is mindful of God, He will make a way out for him, and provide for him from where he does not expect} [al-Ṭalāq: 3].’ ʿUmar said, ‘The man has understood. May this man not falter.’
أَنَا بَشِيرٌ أَبُو إِسْمَاعِيلَ، عَنْ سَيَّارٍ، عَنْ طَارِقٍ، عَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَصَابَتْهُ فَاقَةٌ، فَأَنْزَلَهَا بِالنَّاسِ، لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ أَنْزَلَهَا بِاللَّهِ تَبَارَكَ وَتَعَالَى أَوْشَكَ اللَّهُ لَهُ بِالْغِنَى، إِمَّا مَوْتًا عَاجِلًا أَوْ غِنًى آجِلًا»
ʾAnā Bashīrun ʾAbū ʾIsmāʿīla, ʿan Sayyārin, ʿan Ṭāriqin, ʿani bni Masʿūdin qāla: Qāla rasūlu llāhi ṣallā llāhu ʿalayhi wa-sallama: ‘Man ʾaṣābat-hu fāqatun, fa-ʾanzalahā bi-l-nāsi, lam tusadda fāqatuhu, wa-man ʾanzalahā bi-llāhi tabāraka wa-taʿālā ʾawshaka llāhu lahu bi-l-ghinā, ʾimmā mawtan ʿājilan ʾaw ghinan ʾājilan.’
Bashīr Abū Ismāʿīl informed us, from Sayyār, from Ṭāriq, from Ibn Masʿūd, who said: The Messenger of God, God bless him and grant him peace, said: ‘Whoever is afflicted by need and lays it before people will not have his need met. Whoever lays it before God, blessed and exalted is He, God will soon grant him freedom from need, either through a swift death or through wealth to come.’
أَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ قَالَ: سَمِعْتُ رَجُلًا، يُحَدِّثُ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، «لَوْ دَخَلَ الْعُسْرُ جُحْرًا، لَجَاءَ الْيُسْرُ حَتَّى يَدْخُلَ عَلَيْهِ» لِأَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: {إِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا}
ʾAnā Shuʿbatu, ʿan Muʿāwiyata bni Qurrata qāla: Samiʿtu rajulan, yuḥaddithu, ʿan ʿAbdi llāhi bni Masʿūdin: ‘Law dakhala l-ʿusru juḥran, la-jāʾa l-yusru ḥattā yadkhula ʿalayhi.’ Li-ʾanna llāha tabāraka wa-taʿālā yaqūlu: {ʾInna maʿa l-ʿusri yusran ʾinna maʿa l-ʿusri yusran}.
Shuʿba informed us, from Muʿāwiya ibn Qurra, who said: I heard a man relate from ʿAbd Allāh ibn Masʿūd: ‘If hardship entered a hole, ease would come until it entered upon it.’ For God, blessed and exalted is He, says: {Indeed, with hardship comes ease; indeed, with hardship comes ease}.
أَنَا سُفْيَانُ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رَفِيعٍ، عَنْ أَبِي ثُمَامَةَ قَالَ: “ قَالَ الْحَوَارِيُّونَ لِعِيسَى ابْنِ مَرْيَمَ: أَخْبِرْنَا مَنِ الْمُخْلِصُ لِلَّهِ؟ قَالَ: الَّذِي يَعْمَلُ الْعَمَلَ لِلَّهِ لَا يُحِبُّ أَنْ يَحْمَدَهُ النَّاسُ عَلَيْهِ، قَالُوا: فَمَنِ النَّاصِحُ لِلَّهِ؟ قَالَ: الَّذِي يَبْدَأُ بِحَقِّ اللَّهِ قَبْلَ حَقِّ النَّاسِ،. . . حَقُّ اللَّهِ عَلَى حَقِّ النَّاسِ، وَإِذَا حَضَرَهُ أَمْرَانِ أَمْرُ الدُّنْيَا، وَأَمْرُ الْآخِرَةِ، بَدَأَ بِأَمْرِ الْآخِرَةِ، ثُمَّ تَفَرَّغَ لِأَمْرِ الدُّنْيَا ”
ʾAnā Sufyānu, ʿan ʿAbdi l-ʿAzīzi bni Rafīʿin, ʿan ʾAbī Thumāmata qāla: ‘Qāla l-ḥawāriyyūna li-ʿĪsā bni Maryama: ʾAkhbirnā mani l-mukhliṣu li-llāhi? Qāla: Alladhī yaʿmalu l-ʿamala li-llāhi lā yuḥibbu ʾan yaḥmadahu l-nāsu ʿalayhi. Qālū: Fa-mani l-nāṣiḥu li-llāhi? Qāla: Alladhī yabdaʾu bi-ḥaqqi llāhi qabla ḥaqqi l-nāsi, . . . ḥaqqu llāhi ʿalā ḥaqqi l-nāsi, wa-ʾidhā ḥaḍarahu ʾamrāni ʾamru l-dunyā, wa-ʾamru l-ʾākhirati, badaʾa bi-ʾamri l-ʾākhirati, thumma tafarragha li-ʾamri l-dunyā.’
Sufyān informed us, from ʿAbd al-ʿAzīz ibn Rafīʿ, from Abū Thumāma, who said: ‘The disciples said to Jesus son of Mary, “Tell us: who is sincere toward God?” He said, “One who does a deed for God and does not wish people to praise him for it.” They asked, “Then who is faithfully devoted to God?” He said, “One who begins with God’s right before people’s right, . . . God’s right over people’s right; and when two matters confront him, a matter of this world and a matter of the Hereafter, he begins with the matter of the Hereafter, then gives his attention to the matter of this world.”’
بَابٌ فِي خَوْفِ اللَّهِ وَاجْتِنَابِ مَعَاصِيهِ
Bābun fī khawfi llāhi wa-jtinābi maʿāṣīhi
Chapter on fearing God and avoiding acts of disobedience to Him
نَا شَرِيكٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، فِي قَوْلِهِ {وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ} [الرَّحْمَنِ: ٤٦] قَالَ: «هُوَ لِمَنْ هَمَّ بِسَيِّئَةٍ فَذَكَرَ اللَّهَ فَتَرَكَهَا»
Nā Sharīkun, ʿan Manṣūrin, ʿan Mujāhidin, fī qawlihi {Wa-li-man khāfa maqāma rabbihi jannatāni} [al-Raḥmān: 46] qāla: ‘Huwa li-man hamma bi-sayyiʾatin fa-dhakara llāha fa-tarakahā.’
Sharīk narrated to us, from Manṣūr, from Mujāhid, concerning His words, {For whoever fears standing before his Lord there are two gardens} [al-Raḥmān: 46]. He said: ‘This is for someone who considers an evil deed, then remembers God and abandons it.’
أَنَا شِبْلٌ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ: «هُوَ الرَّجُلُ يَخْلُو بِمَعْصِيَةِ اللَّهِ، فَيَذْكُرُ مَقَامَ اللَّهِ فَيَدَعُهَا فَرَقًا مِنَ اللَّهِ»
ʾAnā Shiblun, ʿani bni ʾAbī Najīḥin, ʿan Mujāhidin qāla: ‘Huwa l-rajulu yakhlū bi-maʿṣiyati llāhi, fa-yadhkuru maqāma llāhi fa-yadaʿuhā faraqan mina llāhi.’
Shibl informed us, from Ibn Abī Najīḥ, from Mujāhid, who said: ‘It is a man who is alone with an opportunity to disobey God, then remembers standing before God and abandons it out of fear of God.’
أَنَا شَرِيكٌ، عَنْ سَالِمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، فِي قَوْلِهِ {يُؤْتُونَ مَا آتَوْا} [الْمُؤْمِنُونَ: ٦٠] قَالَ: «يُعْطُونَ مَا أَعْطَوْا» ، {وَقُلُوبُهُمْ وَجِلَةٌ} [الْمُؤْمِنُونَ: ٦٠] أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ قَالَ: «يَخْشَوْنَ الْمَوْقِفَ يَعْلَمُونَ مَا مِنْ بَيْنِ أَيْدِيهِمْ مِنَ الْحِسَابِ»
ʾAnā Sharīkun, ʿan Sālimin, ʿan Saʿīdi bni Jubayrin, fī qawlihi {Yuʾtūna mā ʾātaw} [al-Muʾminūn: 60] qāla: ‘Yuʿṭūna mā ʾaʿṭaw’, {Wa-qulūbuhum wajilatun} [al-Muʾminūn: 60] ʾannahum ʾilā rabbihim rājiʿūna qāla: ‘Yakhshawna l-mawqifa yaʿlamūna mā min bayni ʾaydīhim mina l-ḥisābi.’
Sharīk informed us, from Sālim, from Saʿīd ibn Jubayr, concerning His words, {They give what they have given} [al-Muʾminūn: 60]. He said: ‘They bestow what they have bestowed.’ {While their hearts are fearful} [al-Muʾminūn: 60], because they are returning to their Lord. He said: ‘They fear the standing, knowing what reckoning lies before them.’
أَنَا ابْنُ لَهِيعَةَ، عَنْ عَطَاءِ بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: «الْخَشْيَةُ أَنْ تَخْشَى اللَّهَ حَتَّى تَحُولَ خَشْيَتُهُ بَيْنَكَ وَبَيْنَ مَعْصِيَتِهِ، فَتِلْكَ الْخَشْيَةُ، وَالذِّكْرُ طَاعَةُ اللَّهِ، وَمَنْ أَطَاعَ اللَّهَ فَقَدْ ذَكَرَهُ، وَمَنْ لَمْ يُطِعِ اللَّهَ فَلَيْسَ بِذَاكِرٍ وَإِنْ أَكْثَرَ التَّسْبِيحَ وَتِلَاوَةَ الْكِتَابِ»
ʾAnā bnu Lahīʿata, ʿan ʿAṭāʾi bni Dīnārin, ʿan Saʿīdi bni Jubayrin qāla: ‘Al-khashyatu ʾan takhshā llāha ḥattā taḥūla khashyatuhu baynaka wa-bayna maʿṣiyatihi, fa-tilka l-khashyatu, wa-l-dhikru ṭāʿatu llāhi, wa-man ʾaṭāʿa llāha fa-qad dhakarahu, wa-man lam yuṭiʿi llāha fa-laysa bi-dhākirin wa-ʾin ʾakthara l-tasbīḥa wa-tilāwata l-kitābi.’
Ibn Lahīʿa informed us, from ʿAṭāʾ ibn Dīnār, from Saʿīd ibn Jubayr, who said: ‘Reverent fear is to fear God until fear of Him comes between you and disobedience to Him: that is reverent fear. Remembrance is obedience to God. Whoever obeys God has remembered Him; whoever does not obey God is not remembering Him, even if he frequently glorifies Him and recites the Book.’
قَالَ: سَمِعْتُ السُّدِّيَّ، يَقُولُ فِي قَوْلِهِ: {إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ} [الْأَنْفَالِ: ٢] قَالَ: «هُوَ الرَّجُلُ يُرِيدُ أَنْ يَظْلِمَ» أَوْ قَالَ: “ يَهُمُّ بِمَعْصِيَةٍ فَيُقَالُ لَهُ: اتَّقِ اللَّهَ فَيَجْلُ قَلْبَهُ ”
Qāla: Samiʿtu l-Suddiyya, yaqūlu fī qawlihi: {ʾInnamā l-muʾminūna lladhīna ʾidhā dhukira llāhu wajilat qulūbuhum} [al-ʾAnfāl: 2] qāla: ‘Huwa l-rajulu yurīdu ʾan yaẓlima’, ʾaw qāla: ‘Yahummu bi-maʿṣiyatin fa-yuqālu lahu: Ittaqi llāha fa-yajlu qalbahu.’
He said: I heard al-Suddī say, concerning His words, {The believers are only those whose hearts tremble when God is mentioned} [al-Anfāl: 2]: ‘It is a man who intends to commit injustice,’ or he said, ‘who considers an act of disobedience and is told, “Fear God,” whereupon his heart trembles.’
أَنَا ابْنُ لَهِيعَةَ، عَنْ عَطَاءِ بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: “ الْغِرَّةُ مِنَ اللَّهِ أَنْ يُصِرَّ الْعَبْدُ فِي مَعْصِيَةِ اللَّهِ، وَيَتَمَنَّى عَلَى اللَّهِ فِي ذَلِكَ، وَالْغِرَّةُ فِي الدُّنْيَا أَنْ يَغْتَرَّ بِهَا وَأَنْ تَشْغَلَهُ عَنِ الْآخِرَةِ أَنْ يُمَهِّدَ لَهَا , وَيَعْمَلَ لَهَا كَقَوْلِ الْعَبْدِ إِذَا أَفْضَى إِلَى الْآخِرَةِ: يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي، وَأَمَّا مَتَاعُ الْغُرُورِ فَهُوَ مَا يُلْهِيكَ عَنْ طَلَبِ الْآخِرَةِ، فَهُوَ مَتَاعُ الْغُرُورِ، وَمَا لَمْ يُلْهِكَ فَلَيْسَ بِمَتَاعِ الْغُرُورِ، وَلَكِنَّهُ مَتَاعُ بَلَاغٍ إِلَى مَا هُوَ خَيْرٌ مِنْهَا ”
ʾAnā bnu Lahīʿata, ʿan ʿAṭāʾi bni Dīnārin, ʿan Saʿīdi bni Jubayrin qāla: ‘Al-ghirratu mina llāhi ʾan yuṣirra l-ʿabdu fī maʿṣiyati llāhi, wa-yatamannā ʿalā llāhi fī dhālika, wa-l-ghirratu fī l-dunyā ʾan yaghtarra bihā wa-ʾan tashghalahu ʿani l-ʾākhirati ʾan yumahhida lahā, wa-yaʿmala lahā ka-qawli l-ʿabdi ʾidhā ʾafḍā ʾilā l-ʾākhirati: Yā laytanī qaddamtu li-ḥayātī. Wa-ʾammā matāʿu l-ghurūri fa-huwa mā yulhīka ʿan ṭalabi l-ʾākhirati, fa-huwa matāʿu l-ghurūri, wa-mā lam yulhika fa-laysa bi-matāʿi l-ghurūri, wa-lākinnahu matāʿu balāghin ʾilā mā huwa khayrun minhā.’
Ibn Lahīʿa informed us, from ʿAṭāʾ ibn Dīnār, from Saʿīd ibn Jubayr, who said: ‘Delusion concerning God is that a servant persists in disobedience to God while entertaining hopes of God in that condition. Delusion in this world is to be deceived by it and for it to distract him from the Hereafter, from preparing for it and working for it, as in the servant’s words when he reaches the Hereafter: “Would that I had sent something ahead for my life!” As for the enjoyment of delusion, it is whatever distracts you from seeking the Hereafter: that is the enjoyment of delusion. Whatever does not distract you is not the enjoyment of delusion, but enjoyment that conveys you to what is better than this world.’
أَنَا حَيْوَةُ بْنُ شُرَيْحٍ قَالَ: أَنَا أَبُو هَانِئٍ الْخَوْلَانِيُّ أَنَّهُ سَمِعَ عَمْرَو بْنَ مَالِكٍ الْجَنْبِيَّ يَقُولُ: سَمِعْتُ فَضَالَةَ بْنَ عُبَيْدٍ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «الْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ لِلَّهِ»
ʾAnā Ḥaywatu bnu Shurayḥin qāla: ʾAnā ʾAbū Hāniʾin al-Khawlāniyyu ʾannahu samiʿa ʿAmra bna Mālikin al-Janbiyya yaqūlu: Samiʿtu Faḍālata bna ʿUbaydin yaqūlu: Samiʿtu rasūla llāhi ṣallā llāhu ʿalayhi wa-sallama yaqūlu: ‘Al-mujāhidu man jāhada nafsahu li-llāhi.’
Ḥaywa ibn Shurayḥ informed us, saying: Abū Hāniʾ al-Khawlānī informed us that he heard ʿAmr ibn Mālik al-Janbī say: I heard Faḍāla ibn ʿUbayd say: I heard the Messenger of God, God bless him and grant him peace, say: ‘The one who strives is the one who strives against his own self for God.’
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي سُهَيْلُ بْنُ أَبِي الْجَعْدِ أَوِ الْأَجْدَلِ أَنَّهُ سَمِعَ سَعِيدًا الْمَقْبُرِيَّ، يَذْكُرُ عَنْ أَبِي هُرَيْرَةَ قَالَ: «الْجَرِيءُ حَقَّ الْجَرِيءِ إِذَا حَضَرَ الْعَدُوُّ وَلَّى فِرَارًا، وَالْجَبَانُ كُلَّ الْجَبَانِ الَّذِي إِذَا حَضَرَ الْعَدُوُّ حَمَلَ فِيهِمْ حَتَّى يَكُونَ مِنْهُمْ مَا شَاءَ اللَّهُ» فَقِيلَ لَهُ: يَا أَبَا هُرَيْرَةَ، أَخْبِرْنِي كَيْفَ هَذَا؟ قَالَ: «إِنَّ الَّذِي يَفِرُّ اجْتَرَأَ عَلَى اللَّهِ، وَالْجَبَانُ مَنْ خَشِيَ اللَّهَ»
ʾAnā Saʿīdu bnu ʾAbī ʾAyyūba qāla: Ḥaddathanī Suhaylu bnu ʾAbī l-Jaʿdi ʾawi l-ʾAjdali ʾannahu samiʿa Saʿīdan al-Maqburiyya, yadhkuru ʿan ʾAbī Hurayrata qāla: ‘Al-jarīʾu ḥaqqa l-jarīʾi ʾidhā ḥaḍara l-ʿaduwwu wallā firāran, wa-l-jabānu kulla l-jabāni lladhī ʾidhā ḥaḍara l-ʿaduwwu ḥamala fīhim ḥattā yakūna minhum mā shāʾa llāhu.’ Fa-qīla lahu: Yā ʾAbā Hurayrata, ʾakhbirnī kayfa hādhā? Qāla: ‘ʾInna lladhī yafirru jtaraʾa ʿalā llāhi, wa-l-jabānu man khashiya llāha.’
Saʿīd ibn Abī Ayyūb informed us, saying: Suhayl ibn Abī al-Jaʿd, or al-Ajdal, related to me that he heard Saʿīd al-Maqburī mention from Abū Hurayra, who said: ‘The truly audacious man is the one who turns and flees when the enemy arrives. The utterly fearful man is the one who charges among them when the enemy arrives, until whatever God wills happens among them.’ He was asked, ‘Abū Hurayra, explain to me how that is.’ He replied, ‘The man who flees has been audacious toward God; the fearful man is the one who fears God.’
أَنَا عَلِيُّ بْنُ عَلِيٍّ الرِّفَاعِيُّ، عَنِ الْحَسَنِ قَالَ: بَيْنَمَا رَجُلَانِ مِنْ صَدْرِ هَذِهِ الْأُمَّةِ يَتَرَاجَعَانِ بَيْنَهُمَا أَمْرَ النَّاسِ، فَقَالَ أَحَدُهُمَا لِلْآخَرِ:. . . «مَا بَطَّأَ بِهِمْ عَنْ هَذَا الْأَمْرِ بَعْدَمَا زَعَمُوا أَنْ قَدْ آمَنُوا؟» قَالَ: جَعَلَ يَقُولُ: ضَعْفُ النَّاسِ، وَالذُّنُوبُ، وَالشَّيْطَانُ يَعْرِضُ بِأَمْرٍ لَا يُوَافِقُ الَّذِي فِي نَفْسِهِ، فَقَالَ: «أَبْطَأَ بِهِمْ وَثَبَّرَهُمْ عَنْ هَذَا الْأَمْرِ بَعْدَمَا زَعَمُوا أَنْ قَدْ آمَنُوا، أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى أَشْهَدَ الدُّنْيَا، وَعَيَّبَ الْآخِرَةَ، فَأَخَذَ النَّاسُ بِالشَّاهِدِ، وَتَرَكُوا الْغَائِبَ، وَالَّذِي نَفْسُ عَبْدِ اللَّهِ بْنِ قَيْسٍ، لَوْ أَنَّ اللَّهَ قَهَرَ إِحْدَاهُمَا إِلَى جَانِبِ الْأُخْرَى حَتَّى يُعَايِنَهُمَا النَّاسُ مَا عَدَلُوا وَلَا مَيَّلُوا»
ʾAnā ʿAliyyu bnu ʿAliyyin al-Rifāʿiyyu, ʿani l-Ḥasani qāla: Baynamā rajulāni min ṣadri hādhihi l-ʾummati yatarājaʿāni baynahumā ʾamra l-nāsi, fa-qāla ʾaḥaduhumā li-l-ʾākhari: . . . ‘Mā baṭṭaʾa bihim ʿan hādhā l-ʾamri baʿdamā zaʿamū ʾan qad ʾāmanū?’ Qāla: Jaʿala yaqūlu: Ḍaʿfu l-nāsi, wa-l-dhunūbu, wa-l-shayṭānu yaʿriḍu bi-ʾamrin lā yuwāfiqu lladhī fī nafsihi, fa-qāla: ‘ʾAbṭaʾa bihim wa-thabbarahum ʿan hādhā l-ʾamri baʿdamā zaʿamū ʾan qad ʾāmanū, ʾanna llāha tabāraka wa-taʿālā ʾashhada l-dunyā, wa-ʿayyaba l-ʾākhirata, fa-ʾakhadha l-nāsu bi-l-shāhidi, wa-tarakū l-ghāʾiba, wa-lladhī nafsu ʿAbdi llāhi bni Qaysin, law ʾanna llāha qahara ʾiḥdāhumā ʾilā jānibi l-ʾukhrā ḥattā yuʿāyinahumā l-nāsu mā ʿadalū wa-lā mayyalū.’
ʿAlī ibn ʿAlī al-Rifāʿī informed us, from al-Ḥasan, who said: While two men from the early part of this community were discussing people’s condition, one said to the other: . . . ‘What has slowed them in this matter after they have claimed to believe?’ He said: The other began saying, ‘People’s weakness, sins, and Satan,’ suggesting something that did not match what was in his companion’s mind. He then said: ‘What has slowed them and held them back from this matter after they have claimed to believe is that God, blessed and exalted is He, has made this world visible and “made the Hereafter defective” [source wording]. So people have taken what is present and abandoned what is absent. By Him [with whom is] the soul of ʿAbd Allāh ibn Qays, if God forced one of the two beside the other so that people could see them both, they would neither turn aside nor waver.’
أَنَا ابْنُ عُيَيْنَةَ، عَنْ أَبِي حَيَّانَ، قَالَ: اسْتَأْذَنَ سَعْدُ بْنُ مُعَاذٍ، رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَأْتِيَ أَصْهَارًا لَهُ مِنْ أَهْلِ الْبَادِيَةِ «فَأَذِنَ لَهُ» فَلَبِثَ مَا شَاءَ اللَّهُ ثُمَّ رَجَعَ ، وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ فِي الْمَسْجِدِ فَدَخَلَ وَهُوَ يُقَلِّبُ يَدَهُ، فَقَالَ النَّبِيُّ عَلَيْهِ السَّلَامُ: «لَقَدْ رَأَى سَعْدٌ عَجَبًا» فَقَالَ: يَا رَسُولَ اللَّهِ أَتَيْتُكَ مِنْ عِنْدِ قَوْمٍ إِنَّمَا هَمُّهُمْ فِيمَا هَمُّ أَنْعَامِهِمْ فِيهِ مِنْ لَذَّاتِ بُطُونِهِمْ، وَفُرُوجِهِمْ، فَقَالَ: «لَقَدْ رَأَى سَعْدٌ عَجَبًا، أَفَلَا أُخْبِرُكَ بِمَا هُوَ أَعْجَبُ مِنْ ذَلِكَ؟ مَنْ عَرَفَ مِثْلَ الَّذِي أَنْكَرْتُمْ وَفِعْلُهُ كَفِعْلِهِمْ»
ʾAnā bnu ʿUyaynata, ʿan ʾAbī Ḥayyāna, qāla: Istaʾdhana Saʿdu bnu Muʿādhin, rasūla llāhi ṣallā llāhu ʿalayhi wa-sallama ʾan yaʾtiya ʾaṣhāran lahu min ʾahli l-bādiyati ‘fa-ʾadhina lahu’. Fa-labitha mā shāʾa llāhu thumma rajaʿa, wa-rasūlu llāhi ṣallā llāhu ʿalayhi wa-sallama jālisun fī l-masjidi fa-dakhala wa-huwa yuqallibu yadahu, fa-qāla l-nabiyyu ʿalayhi l-salāmu: ‘La-qad raʾā Saʿdun ʿajaban.’ Fa-qāla: Yā rasūla llāhi ʾataytuka min ʿindi qawmin ʾinnamā hammuhum fīmā hammu ʾanʿāmihim fīhi min ladhdhāti buṭūnihim, wa-furūjihim. Fa-qāla: ‘La-qad raʾā Saʿdun ʿajaban, ʾa-fa-lā ʾukhbiruka bi-mā huwa ʾaʿjabu min dhālika? Man ʿarafa mithla lladhī ʾankartum wa-fiʿluhu ka-fiʿlihim.’
Ibn ʿUyayna informed us, from Abū Ḥayyān, who said: Saʿd ibn Muʿādh asked the Messenger of God, God bless him and grant him peace, for permission to visit relatives by marriage among the desert dwellers, ‘and he gave him permission.’ He stayed as long as God willed and then returned, while the Messenger of God, God bless him and grant him peace, was sitting in the mosque. He entered, turning his hand over, and the Prophet, peace be upon him, said: ‘Saʿd has indeed seen something astonishing.’ He said: ‘Messenger of God, I have come to you from people whose only concerns are those of their livestock: the pleasures of their bellies and their private parts.’ He said: ‘Saʿd has indeed seen something astonishing. Shall I tell you something more astonishing than that? Someone who recognizes the sort of thing you have condemned, yet acts as they act.’
بَابٌ فِي ذِكْرِ الْمَوْتِ
Bābun fī dhikri l-mawti
Chapter on remembering death
أَنَا عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: «أَكْثِرُوا ذِكْرَ هَازِمِ اللَّذَّاتِ الْمَوْتِ»
ʾAnā ʿAbdu l-Raḥmāni bnu Zaydi bni ʾAslama, ʿan ʾabīhi, ʾanna rasūla llāhi ṣallā llāhu ʿalayhi wa-sallama kāna yaqūlu: ‘ʾAkthirū dhikra hāzimi l-ladhdhāti l-mawti.’
ʿAbd al-Raḥmān ibn Zayd ibn Aslam informed us, from his father, that the Messenger of God, God bless him and grant him peace, used to say: ‘Remember frequently the vanquisher of pleasures: death.’
نَا نُعَيْمٌ، قَالَ نَا الْفَضْلُ بْنُ مُوسَى، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلْقَمَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَكْثِرُوا مِنْ ذِكْرِ هَاذِمِ اللَّذَّاتِ الْمَوْتِ»
Nā Nuʿaymun, qāla nā l-Faḍlu bnu Mūsā, ʿan Muḥammadi bni ʿAmri bni ʿAlqamata, ʿan ʾAbī Salamata bni ʿAbdi l-Raḥmāni, ʿan ʾAbī Hurayrata qāla: Qāla rasūlu llāhi ṣallā llāhu ʿalayhi wa-sallama: ‘ʾAkthirū min dhikri hādhimi l-ladhdhāti l-mawti.’
Nuʿaym narrated to us, saying: Al-Faḍl ibn Mūsā narrated to us, from Muḥammad ibn ʿAmr ibn ʿAlqama, from Abū Salama ibn ʿAbd al-Raḥmān, from Abū Hurayra, who said: The Messenger of God, God bless him and grant him peace, said: ‘Remember frequently the destroyer of pleasures: death.’
أَنَا عِيسَى قَالَ: بَلَغَنَا، عَنْ أَبِي جَعْفَرٍ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لِكُلِّ سَاعٍ غَايَةٌ، وَغَايَةُ كُلِّ سَاعٍ الْمَوْتُ، فَسَابِقٌ وَمَسْبُوقٌ»
ʾAnā ʿĪsā qāla: Balaghanā, ʿan ʾAbī Jaʿfarin, ʾanna l-nabiyya ṣallā llāhu ʿalayhi wa-sallama qāla: ‘Li-kulli sāʿin ghāyatun, wa-ghāyatu kulli sāʿin al-mawtu, fa-sābiqun wa-masbūqun.’
ʿĪsā informed us, saying: It reached us, from Abū Jaʿfar, that the Prophet, God bless him and grant him peace, said: ‘Every striving person has an endpoint, and the endpoint of every striving person is death. Thus there is one who goes ahead and one who is overtaken.’
أَنَا مَالِكُ بْنُ مِغْوَلٍ قَالَ: قَالَ ابْنُ مَسْعُودٍ: «كَفَى بِالْمَوْتِ وَاعِظًا، وَكَفَى بِالْيَقِينِ غِنًى، وَكَفَى بِالْعِبَادَةِ شُغُلًا»
ʾAnā Māliku bnu Mighwalin qāla: Qāla bnu Masʿūdin: ‘Kafā bi-l-mawti wāʿiẓan, wa-kafā bi-l-yaqīni ghinan, wa-kafā bi-l-ʿibādati shughulan.’
Mālik ibn Mighwal informed us, saying: Ibn Masʿūd said: ‘Death is sufficient as an admonisher, certainty is sufficient as wealth, and worship is sufficient as an occupation.’
أَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: قَالَ أَبُو الدَّرْدَاءِ: «مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ قَلَّ فَرَحُهُ، وَقَلَّ حَسَدُهُ»
ʾAnā Māliku bnu Mighwalin, ʿan ʿAbdi l-Maliki bni ʿUmayrin qāla: Qāla ʾAbū l-Dardāʾi: ‘Man ʾakthara dhikra l-mawti qalla faraḥuhu, wa-qalla ḥasaduhu.’
Mālik ibn Mighwal informed us, from ʿAbd al-Malik ibn ʿUmayr, who said: Abū al-Dardāʾ said: ‘Whoever frequently remembers death has less exultation and less envy.’
أَنَا سُفْيَانُ، عَنْ رَجُلٍ قَالَ: «لَمْ يُنْزِلِ الْمَوْتَ حَقَّ مَنْزِلَتِهِ مَنْ عَدَّ غَدًا مِنْ أَجَلِهِ»
ʾAnā Sufyānu, ʿan rajulin qāla: ‘Lam yunzili l-mawta ḥaqqa manzilatihi man ʿadda ghadan min ʾajalihi.’
Sufyān informed us, from a man who said: ‘Whoever counts tomorrow as part of his allotted lifetime has not accorded death its rightful place.’
أَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ، أَنَّهُ قِيلَ لَهُ: كَيْفَ أَصْبَحْتَ يَا أَبَا يَزِيدَ؟ قَالَ: «أَصْبَحْنَا ضُعَفَاءَ مُذْنِبِينَ نَأْكُلُ أَرْزَاقَنَا، وَنَنْتَظِرُ آجَالَنَا»
ʾAnā Sufyānu, ʿan ʾabīhi, ʿan baʿḍi ʾaṣḥābihi, ʿan Rabīʿi bni Khuthaymin, ʾannahu qīla lahu: Kayfa ʾaṣbaḥta yā ʾAbā Yazīda? Qāla: ‘ʾAṣbaḥnā ḍuʿafāʾa mudhnibīna naʾkulu ʾarzāqanā, wa-nantaẓiru ʾājālanā.’
Sufyān informed us, from his father, from one of his companions, from Rabīʿ ibn Khuthaym, that he was asked: ‘How are you this morning, Abū Yazīd?’ He replied: ‘We have awoken weak and sinful, consuming our allotted provisions and awaiting our appointed ends.’
أَنَا الْحَسَنُ بْنُ صَالِحٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ أَنَّ الْبَهَائِمَ تَعْلَمُ مِنَ الْمَوْتِ مَا تَعْلَمُونَ مَا أَكَلْتُمْ مِنْهَا سَمِينًا»
ʾAnā l-Ḥasanu bnu Ṣāliḥin, ʾannahu balaghahu ʾanna rasūla llāhi ṣallā llāhu ʿalayhi wa-sallama qāla: ‘Law ʾanna l-bahāʾima taʿlamu mina l-mawti mā taʿlamūna mā ʾakaltum minhā samīnan.’
Al-Ḥasan ibn Ṣāliḥ informed us that it had reached him that the Messenger of God, God bless him and grant him peace, said: ‘If beasts knew about death what you know, you would eat none of them fattened.’
أَنَا عِيسَى، عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ: “ حَضَرَ رَجُلًا مِنْ أَصْحَابِ عَبْدِ اللَّهِ الْمَوْتُ فَجَعَلَ يَقُولُ: الْمَوْتُ، فَقَالُوا لَهُ: اتَّقِ اللَّهَ، فَقَدْ كُنْتَ وَكُنْتَ، فَقَالَ: الْمَوْتُ، يَا لَيْتَ أُمِّي لَمْ تَلِدْنِي ”
ʾAnā ʿĪsā, ʿan ʿAmri bni Murrata qāla: ‘Ḥaḍara rajulan min ʾaṣḥābi ʿAbdi llāhi l-mawtu fa-jaʿala yaqūlu: Al-mawtu. Fa-qālū lahu: Ittaqi llāha, fa-qad kunta wa-kunta. Fa-qāla: Al-mawtu, yā layta ʾummī lam talidnī.’
ʿĪsā informed us, from ʿAmr ibn Murra, who said: ‘Death came upon a man among the companions of ʿAbd Allāh, and he began saying, “Death!” They told him, “Fear God; you have been such-and-such and such-and-such.” He said, “Death! Would that my mother had never borne me!”’
أَنَا عَبْدُ الْوَهَّابِ بْنُ الْوَرْدِ قَالَ: أَخْبَرَنِي سَلْمُ بْنُ بُشَيْرِ بْنِ جَحْلٍ، أَنَّ أَبَا هُرَيْرَةَ، بَكَى فِي مَرَضِهِ، فَقِيلَ لَهُ: مَا يُبْكِيكَ؟ فَقَالَ: «أَمَا إِنِّي لَا أَبْكِي عَلَى دُنْيَاكُمْ هَذِهِ، وَلَكِنِّي أَبْكِي عَلَى بُعْدِ سَفَرِي، وَقِلَّةِ زَادِي، وَإِنِّي أَمْسَيْتُ فِي صَعُودِ مَهْبَطَةٍ عَلَى جَنَّةٍ وَنَارٍ، لَا أَدْرِي إِلَى أَيَّتِهِمَا يُؤْخَذُ بِي»
ʾAnā ʿAbdu l-Wahhābi bnu l-Wardi qāla: ʾAkhbaranī Salmu bnu Bushayri bni Jaḥlin, ʾanna ʾAbā Hurayrata, bakā fī maraḍihi, fa-qīla lahu: Mā yubkīka? Fa-qāla: ‘ʾAmā ʾinnī lā ʾabkī ʿalā dunyākum hādhihi, wa-lākinnī ʾabkī ʿalā buʿdi safarī, wa-qillati zādī, wa-ʾinnī ʾamsaytu fī ṣaʿūdi mahbaṭatin ʿalā jannatin wa-nārin, lā ʾadrī ʾilā ʾayyatihimā yuʾkhadhu bī.’
ʿAbd al-Wahhāb ibn al-Ward informed us, saying: Salm ibn Bushayr ibn Jaḥl informed me that Abū Hurayra wept during his illness. He was asked, ‘What makes you weep?’ He replied: ‘I do not weep over this world of yours. Rather, I weep over the length of my journey and the scantiness of my provisions. I have come to an ascent with a descent toward a Garden and a Fire, and I do not know to which of them I shall be taken.’
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي أَبُو قَبِيلٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْمُرِّيِّ، أَنَّهُ سَمِعَ عَلِيَّ بْنَ أَبِي طَالِبٍ يَقُولُ: «أَلَا أُخْبِرُكُمْ بِأَفْضَلِ الْحَسَرَاتِ؟ رَجُلٌ جَمَعَ دِرْهَمًا إِلَى دِرْهَمٍ، وَقِيرَاطًا إِلَى قِيرَاطٍ، ثُمَّ مَاتَ وَوَرِثَهُ غَيْرُهُ، فَوَضَعَهُ فِي حَقِّهِ وَلَمْ يُمْسِكْهُ عَنْ حَقِّهِ»
ʾAnā bnu Lahīʿata qāla: Ḥaddathanī ʾAbū Qabīlin, ʿan ʾAbī ʿAbdi l-Raḥmāni l-Murriyyi, ʾannahu samiʿa ʿAliyya bna ʾAbī Ṭālibin yaqūlu: ‘ʾA-lā ʾukhbirukum bi-ʾafḍali l-ḥasarāti? Rajulun jamaʿa dirhaman ʾilā dirhamin, wa-qīrāṭan ʾilā qīrāṭin, thumma māta wa-warithahu ghayruhu, fa-waḍaʿahu fī ḥaqqihi wa-lam yumsikhu ʿan ḥaqqihi.’
Ibn Lahīʿa informed us, saying: Abū Qabīl related to me, from Abū ʿAbd al-Raḥmān al-Murrī, that he heard ʿAlī ibn Abī Ṭālib say: ‘Shall I tell you of the greatest regrets? A man amasses dirham upon dirham and qīrāṭ upon qīrāṭ, then dies and someone else inherits it, puts it to its rightful use, and does not withhold it from what is due.’
أَنَا حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ قَالَ: نَا ابْنُ أَبِي مُلَيْكَةَ قَالَ: سَمِعْتُ يَزِيدَ بْنَ مُعَاوِيَةَ يَقُولُ فِي خُطْبَتِهِ: «أَيُّكُمْ مَا مَرِضَ مَرَضًا أُشْفِيَ مِنْهُ، فَلْيَنْظُرْ أَيَّ عَمَلٍ كَانَ أَغْبَطَ عِنْدَهُ فَلْيَلْزَمْهُ، وَأَيَّ عَمَلِهِ كَانَ أَكْرَهَ عِنْدَهُ فَلْيَذَرْهُ»
ʾAnā Ḥanẓalatu bnu ʾAbī Sufyāna qāla: Nā bnu ʾAbī Mulaykata qāla: Samiʿtu Yazīda bna Muʿāwiyata yaqūlu fī khuṭbatihi: ‘ʾAyyukum mā mariḍa maraḍan ʾushfiya minhu, fa-l-yanẓur ʾayya ʿamalin kāna ʾaghbaṭa ʿindahu fa-l-yalzamhu, wa-ʾayya ʿamalihi kāna ʾakraha ʿindahu fa-l-yadharhu.’
Ḥanẓala ibn Abī Sufyān informed us, saying: Ibn Abī Mulayka narrated to us, saying: I heard Yazīd ibn Muʿāwiya say in his sermon: ‘Whichever of you suffers an illness from which he is brought to the brink, let him consider which deed he would most gladly have to his credit and adhere to it, and which of his deeds he finds most hateful and abandon it.’
أَنَا سُفْيَانُ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ، «إِنَّنِي الْيَوْمَ لَأَشْيَقُ لِلْمَوْتِ، خَفِيفُ الْحَاذِ، مَا عَلَيَّ دَيْنٌ، مَا أَدَعُ عِيَالًا أَخَافُ عَلَيْهِمُ الضَّيْعَةَ، إِلَّا هَوْلَ الْمَطْلَعِ، فَإِذَا أَنَا مُتُّ فَأَسْرِعُوا بِي إِلَى حُفْرَتِي، وَاطْرَحُوا عَلَيَّ أَطْبَاقًا مِنْ قَصَبٍ، فَإِنِّي رَأَيْتُ الْمُهَاجِرِينَ يَسْتَحِبُّونَهُ عَلَى مَا سِوَاهُ، وَلَا تُطِيلُوا جَدَثِي فِي السَّمَاءِ»
ʾAnā Sufyānu, ʿan ʿĀṣimin, ʿan ʾAbī Wāʾilin, ʿan ʿAmri bni Shuraḥbīla: ‘ʾInnanī l-yawma la-ʾashyaqu li-l-mawti, khafīfu l-ḥādhi, mā ʿalayya daynun, mā ʾadaʿu ʿiyālan ʾakhāfu ʿalayhimu l-ḍayʿata, ʾillā hawla l-maṭlaʿi, fa-ʾidhā ʾanā muttu fa-ʾasriʿū bī ʾilā ḥufratī, wa-ṭraḥū ʿalayya ʾaṭbāqan min qaṣabin, fa-ʾinnī raʾaytu l-muhājirīna yastaḥibbūnahu ʿalā mā siwāhu, wa-lā tuṭīlū jadathī fī l-samāʾi.’
Sufyān informed us, from ʿĀṣim, from Abū Wāʾil, from ʿAmr ibn Shuraḥbīl: ‘Today I truly yearn more for death, lightly burdened. I owe no debt, and I leave no dependants for whom I fear destitution; there is only the terror of what comes into view. When I die, hurry me to my grave and place layers of reeds over me, for I saw the Emigrants prefer that to anything else. Do not raise my grave high into the air.’
نَا نُعَيْمٌ قَالَ نَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الرُّؤَاسِيُّ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَخِيهِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ قَالَ: تُوُفِّيَ رَجُلٌ قَالَ: فَجَعَلَ أَبُو هُرَيْرَةَ يَمُرُّ بِالْمَجَالِسِ وَيَقُولُ: «إِنَّ أَخَاكُمْ فُلَانًا تُوُفِّيَ فَاشْهَدُوا جِنَازَتَهُ»
Nā Nuʿaymun qāla nā Ḥumaydu bnu ʿAbdi l-Raḥmāni l-Ruʾāsiyyu, ʿan Hishāmi bni ʿUrwata, ʿan ʾakhīhi ʿAbdi llāhi bni ʿUrwata qāla: Tuwuffiya rajulun qāla: Fa-jaʿala ʾAbū Hurayrata yamurru bi-l-majālisi wa-yaqūlu: ‘ʾInna ʾakhākum fulānan tuwuffiya fa-shhadū jināzatahu.’
Nuʿaym narrated to us, saying: Ḥumayd ibn ʿAbd al-Raḥmān al-Ruʾāsī narrated to us, from Hishām ibn ʿUrwa, from his brother ʿAbd Allāh ibn ʿUrwa, who said: A man died. He said: Abū Hurayra began passing by the gatherings and saying, ‘Your brother so-and-so has died, so attend his funeral.’
بَابٌ فِي قَوْلِ عُمَرَ بْنِ الْخَطَّابِ وَعَمْرِو بْنِ الْعَاصِ عِنْدَ الْمَوْتِ
Bābun fī qawli ʿUmara bni l-Khaṭṭābi wa-ʿAmri bni l-ʿĀṣi ʿinda l-mawti
Chapter on the words of ʿUmar ibn al-Khaṭṭāb and ʿAmr ibn al-ʿĀṣ at death
أَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، أَنَّ عَمْرَو بْنَ الْعَاصِ لَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ: “ أَيْ بُنَيَّ، إِذَا مِتُّ فَكَفِّنِّي فِي ثَلَاثَةِ أَثْوَابٍ: أَزِّرْنِي إِحْدَاهُنَّ، ثُمَّ شُقُّوا لِيَ الْأَرْضَ شَقًّا، وَسُنُّوا عَلَيَّ التُّرَابَ سَنًّا؛ فَإِنِّي مُخَاصِمٌ، اللَّهُمَّ أَمَرْتَ بِأُمُورٍ وَنَهَيْتَ عَنْ أُمُورٍ، اللَّهُمَّ فَتَرَكْنَا كَثِيرًا مِمَّا أَمَرْتَ بِهِ ، وَوَقَعْنَا فِي كَثِيرٍ مِمَّا نَهَيْتَ عَنْهُ، اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ، ثُمَّ أَخَذَ بِإِبْهَامِهِ، فَلَمْ يَزَلْ يُهَلِّلُ حَتَّى فَاظَ ”
ʾAnā Yūnusu, ʿani l-Zuhriyyi, ʿan Ḥumaydi bni ʿAbdi l-Raḥmāni, ʿan ʿAbdi llāhi bni ʿAmri bni l-ʿĀṣi, ʾanna ʿAmra bna l-ʿĀṣi lammā ḥaḍarat-hu l-wafātu qāla: ‘ʾAy bunayya, ʾidhā mittu fa-kaffinnī fī thalāthati ʾathwābin: ʾazzirnī ʾiḥdāhunna, thumma shuqqū liya l-ʾarḍa shaqqan, wa-sunnū ʿalayya l-turāba sannan; fa-ʾinnī mukhāṣimun. Allāhumma ʾamarta bi-ʾumūrin wa-nahayta ʿan ʾumūrin, allāhumma fa-taraknā kathīran mimmā ʾamarta bihi, wa-waqaʿnā fī kathīrin mimmā nahayta ʿanhu, allāhumma lā ʾilāha ʾillā ʾanta.’ Thumma ʾakhadha bi-ʾibhāmihi, fa-lam yazal yuhallilu ḥattā fāẓa.
Yūnus informed us, from al-Zuhrī, from Ḥumayd ibn ʿAbd al-Raḥmān, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, that when death came to ʿAmr ibn al-ʿĀṣ, he said: ‘My dear son, when I die, shroud me in three cloths; wrap one of them around my waist. Then cut a trench for me in the earth, and pour the soil over me gently, for I shall be a party in a dispute. O God, You commanded certain things and forbade certain things. O God, we have left undone much of what You commanded and fallen into much of what You forbade. O God, there is no god but You.’ Then he grasped his thumb and continued declaring God’s oneness until he breathed his last.
بَابُ مَا يُبَشَّرُ بِهِ الْمَيِّتُ عِنْدَ الْمَوْتِ , وَثَنَاءِ الْمَلَكَيْنِ عَلَيْهِ
Bābu mā yubashsharu bihi l-mayyitu ʿinda l-mawti, wa-thanāʾi l-malakayni ʿalayhi
Chapter on the glad tidings given to the dying person at death and the praise of the two angels for him
أَنَا أُسَامَةُ بْنُ زَيْدٍ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، رَفَعَ الْحَدِيثَ إِلَى بَعْضِ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " إِذَا فَنِيَتْ أَيَّامُ الدُّنْيَا عَنْ هَذَا الْمُؤْمِنِ بَعَثَ اللَّهُ إِلَى نَفْسِهِ مَنْ يَتَوَفَّاهَا قَالَ: فَقَالَ صَاحِبَاهُ اللَّذَانِ يَحْفَظَانِ عَلَيْهِ عَمَلَهُ: إِنَّ هَذَا قَدْ كَانَ لَنَا أَخًا وَصَاحِبًا، وَقَدْ حَانَ الْيَوْمَ مِنْهُ الْفِرَاقُ، فَأْذَنُوا لَنَا، أَوْ قَالَ: دَعُونَا نُثْنِي عَلَى أَخِينَا، فَيُقَالُ: أَثْنِيَا عَلَيْهِ، فَيَقُولَانِ: جَزَاكَ اللَّهُ عَنَّا خَيْرًا، وَرَضِيَ عَنْكَ، وَغَفَرَ لَكَ، وَأَدْخَلَكَ الْجَنَّةَ، فَنِعْمَ الْأَخُ كُنْتَ وَالصَّاحِبُ، مَا كَانَ أَيْسَرَ مُؤْنَتَكَ، وَأَحْسَنَ مَعُونَتَكَ عَلَى نَفْسِكَ، مَا كَانَتْ خَطَايَاكَ تَمْنَعُنَا أَنْ نَصْعَدَ إِلَى رَبِّنَا، وَنُسَبِّحَ بِحَمْدِهِ، وَنُقَدِّسَ لَهُ، وَنَسْجُدَ لَهُ، وَيَقُولُ الَّذِي يَتَوَفَّى نَفْسَهُ: اخْرُجْ أَيُّهَا الرُّوحُ الطَّيِّبُ إِلَى خَيْرِ يَوْمٍ مَرَّ عَلَيْكَ، فَنِعْمَ مَا قَدَّمْتَ لِنَفْسِكَ، اخْرُجْ إِلَى الرَّوْحِ وَالرَّيْحَانِ، وَجَنَّاتِ النَّعِيمِ، وَرَبٍّ عَلَيْكَ غَيْرِ غَضْبَانٍ، وَإِذَا فَنِيَتْ أَيَّامُ الدُّنْيَا عَنِ الْعَبْدِ الْكَافِرِ بَعَثَ إِلَى نَفْسِهِ مَنْ يَتَوَفَّاهَا، فَيَقُولُ صَاحِبَاهُ اللَّذَانِ كَانَا يَحْفَظَانِ عَلَيْهِ عَمَلَهُ: إِنَّ هَذَا قَدْ كَانَ لَنَا صَاحِبًا، وَقَدْ حَانَ مِنْهُ فِرَاقٌ فَأْذَنُوا لَنَا، أَوْ دَعُونَا، نُثْنِي عَلَى صَاحِبِنَا، فَيَقُولُ: أَثْنِيَا عَلَيْهِ، فَيَقُولَانِ: لَعْنَةُ اللَّهِ وَغَضَبُهُ عَلَيْهِ، وَلَا غَفَرَ لَهُ، وَأَدْخَلَهُ النَّارَ، فَبِئْسَ الصَّاحِبُ، مَا كَانَ أَشَدَّ مُؤْنَتَهُ، وَمَا كَانَ يُعِينُ عَلَى نَفْسِهِ، إِنْ كَانَتْ خَطَايَاهُ وَذُنُوبُهُ لَتَمْنَعُنَا أَنْ نَصْعَدَ إِلَى رَبِّنَا، فَنُسَبِّحَ لَهُ، وَنُقَدِّسَ لَهُ
ʾAnā ʾUsāmatu bnu Zaydin, ʿan Saʿdi bni ʾIbrāhīma, rafaʿa l-ḥadītha ʾilā baʿḍi ʾaṣḥābi l-nabiyyi ṣallā llāhu ʿalayhi wa-sallama qāla: ‘ʾIdhā faniyat ʾayyāmu l-dunyā ʿan hādhā l-muʾmini baʿatha llāhu ʾilā nafsihi man yatawaffāhā. Qāla: Fa-qāla ṣāḥibāhu lladhāni yaḥfaẓāni ʿalayhi ʿamalahu: ʾInna hādhā qad kāna lanā ʾakhan wa-ṣāḥiban, wa-qad ḥāna l-yawma minhu l-firāqu, fa-ʾdhanū lanā, ʾaw qāla: Daʿūnā nuthnī ʿalā ʾakhīnā. Fa-yuqālu: ʾAthniyā ʿalayhi. Fa-yaqūlāni: Jazāka llāhu ʿannā khayran, wa-raḍiya ʿanka, wa-ghafara laka, wa-ʾadkhalaka l-jannata, fa-niʿma l-ʾakhu kunta wa-l-ṣāḥibu, mā kāna ʾaysara muʾnataka, wa-ʾaḥsana maʿūnataka ʿalā nafsika, mā kānat khaṭāyāka tamnaʿunā ʾan naṣʿada ʾilā rabbinā, wa-nusabbiḥa bi-ḥamdihi, wa-nuqaddisa lahu, wa-nasjuda lahu. Wa-yaqūlu lladhī yatawaffā nafsahu: Ukhruj ʾayyuhā l-rūḥu l-ṭayyibu ʾilā khayri yawmin marra ʿalayka, fa-niʿma mā qaddamta li-nafsika, ukhruj ʾilā l-rawḥi wa-l-rayḥāni, wa-jannāti l-naʿīmi, wa-rabbin ʿalayka ghayri ghaḍbānin. Wa-ʾidhā faniyat ʾayyāmu l-dunyā ʿani l-ʿabdi l-kāfiri baʿatha ʾilā nafsihi man yatawaffāhā, fa-yaqūlu ṣāḥibāhu lladhāni kānā yaḥfaẓāni ʿalayhi ʿamalahu: ʾInna hādhā qad kāna lanā ṣāḥiban, wa-qad ḥāna minhu firāqun fa-ʾdhanū lanā, ʾaw daʿūnā, nuthnī ʿalā ṣāḥibinā. Fa-yaqūlu: ʾAthniyā ʿalayhi. Fa-yaqūlāni: Laʿnatu llāhi wa-ghaḍabuhu ʿalayhi, wa-lā ghafara lahu, wa-ʾadkhalahu l-nāra, fa-biʾsa l-ṣāḥibu, mā kāna ʾashadda muʾnatahu, wa-mā kāna yuʿīnu ʿalā nafsihi, ʾin kānat khaṭāyāhu wa-dhunūbuhu la-tamnaʿunā ʾan naṣʿada ʾilā rabbinā, fa-nusabbiḥa lahu, wa-nuqaddisa lahu
Usāma ibn Zayd informed us, from Saʿd ibn Ibrāhīm, who traced the report to one of the Prophet’s companions, God bless him and grant him peace, who said: ‘When this believer’s days in the world come to an end, God sends to his soul someone to take it. He said: His two companions who record his deeds say, “This man has been a brother and companion to us, and today the time has come to part from him. Give us permission,” or he said, “Let us praise our brother.” They are told, “Praise him.” They say, “May God reward you with good on our behalf, be pleased with you, forgive you, and admit you to the Garden. What an excellent brother and companion you have been! How easy was the burden you imposed, and how fine was the help you gave concerning yourself! Your errors did not prevent us from ascending to our Lord, glorifying Him with His praise, declaring Him holy, and prostrating to Him.” The one who takes his soul says, “Come out, good spirit, to the best day you have ever experienced. Excellent is what you have sent ahead for yourself. Come out to repose and fragrance, gardens of bliss, and a Lord who is not angry with you.” When the days of the unbelieving servant in this world come to an end, He sends to his soul someone to take it. His two companions who used to record his deeds say, “This man has been a companion to us, and the time has come to part from him. Give us permission,” or, “Let us speak of our companion.” He says, “Speak of him.” They say, “May God’s curse and anger be upon him. May He not forgive him, and may He admit him to the Fire. What an evil companion! How grievous was the burden he imposed! He did not give help concerning himself. His errors and sins did indeed prevent us from ascending to our Lord, glorifying Him, and declaring Him holy
، وَنَسْجُدَ لَهُ، فَيَقُولُ الَّذِي يَتَوَفَّى نَفْسَهُ: اخْرُجْ أَيُّهَا الرُّوحُ الْخَبِيثُ إِلَى شَرِّ يَوْمٍ مَرَّ عَلَيْكَ، فَبِئْسَ مَا قَدَّمْتَ لِنَفْسِكَ، اخْرُجْ إِلَى الْحَمِيمِ، وَتَصْلِيَةِ الْجَحِيمِ، وَرَبٍّ عَلَيْكَ غَضْبَانٍ "
, wa-nasjuda lahu. Fa-yaqūlu lladhī yatawaffā nafsahu: Ukhruj ʾayyuhā l-rūḥu l-khabīthu ʾilā sharri yawmin marra ʿalayka, fa-biʾsa mā qaddamta li-nafsika, ukhruj ʾilā l-ḥamīmi, wa-taṣliyati l-jaḥīmi, wa-rabbin ʿalayka ghaḍbānin.’
, and prostrating to Him.” The one who takes his soul says, “Come out, foul spirit, to the worst day you have ever experienced. Evil is what you have sent ahead for yourself. Come out to boiling water, burning in Hell, and a Lord who is angry with you.”’
أَنَا رَجُلٌ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدَ، عَنْ أَبِي عُبَيْدٍ صَاحِبِ سُلَيْمَانَ “ أَنَّ الْعَبْدَ الْمُؤْمِنَ إِذَا مَاتَ تَنَادَتْ بِقَاعُ الْأَرْضِ: مَاتَ عَبْدُ اللَّهِ الْمُؤْمِنُ قَالَ: فَتَبْكِي عَلَيْهِ السَّمَاءُ وَالْأَرْضُ، فَيَقُولُ الرَّحْمَنُ تَبَارَكَ وَتَعَالَى: مَا يُبْكِيكُمَا عَلَى عَبْدِي؟ فَيَقُولَانِ: يَا رَبَّنَا، لَمْ يَمْشِ عَلَى نَاحِيَةٍ مِنَّا قَطُّ إِلَّا وَهُوَ يَذْكُرُكَ ”
ʾAnā rajulun ʿan ʿAbdi llāhi bni Saʿīdi bni ʾAbī Hinda, ʿan ʾAbī ʿUbaydin ṣāḥibi Sulaymāna: ‘ʾAnna l-ʿabda l-muʾmina ʾidhā māta tanādat biqāʿu l-ʾarḍi: Māta ʿAbdu llāhi l-muʾminu. Qāla: Fa-tabkī ʿalayhi l-samāʾu wa-l-ʾarḍu, fa-yaqūlu l-Raḥmānu tabāraka wa-taʿālā: Mā yubkīkumā ʿalā ʿabdī? Fa-yaqūlāni: Yā rabbanā, lam yamshi ʿalā nāḥiyatin minnā qaṭṭu ʾillā wa-huwa yadhkuruka.’
A man informed us, from ʿAbd Allāh ibn Saʿīd ibn Abī Hind, from Abū ʿUbayd, the companion of Sulaymān: ‘When the believing servant dies, the regions of the earth call to one another, “God’s believing servant has died.” He said: Heaven and earth weep for him. The All-Merciful, blessed and exalted is He, asks, “What makes you both weep over My servant?” They reply, “Our Lord, he never walked upon any part of us except while remembering You.”’
أَنَا الْأَوْزَاعِيُّ قَالَ: حَدَّثَنِي أُسَيْدُ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: بَلَغَنِي “ أَنَّ الْمُؤْمِنَ إِذَا مَاتَ وَحُمِلَ قَالَ: أَسْرِعُوا بِي، فَإِذَا وُضِعَ فِي لَحْدِهِ كَلَّمَتْهُ الْأَرْضُ، فَقَالَتْ لَهُ: إِنْ كُنْتُ لَأُحِبُّكَ وَأَنْتَ عَلَى ظَهْرِي، فَأَنْتَ الْآنَ أَحَبُّ إِلَيَّ، فَإِذَا مَاتَ الْكَافِرُ وَحُمِلَ قَالَ: ارْجِعُوا بِي، ارْجِعُوا بِي، فَإِذَا وُضِعَ فِي لَحْدِهِ، كَلَّمَتْهُ الْأَرْضُ، فَقَالَتْ: إِنْ كُنْتُ لَأُبْغِضُكَ وَأَنْتَ عَلَى ظَهْرِي، فَأَنْتَ الْآنَ أَبْغَضُ إِلَيَّ ”
ʾAnā l-ʾAwzāʿiyyu qāla: Ḥaddathanī ʾUsaydu bnu ʿAbdi l-Raḥmāni qāla: Balaghanī ‘ʾanna l-muʾmina ʾidhā māta wa-ḥumila qāla: ʾAsriʿū bī. Fa-ʾidhā wuḍiʿa fī laḥdihi kallamat-hu l-ʾarḍu, fa-qālat lahu: ʾIn kuntu la-ʾuḥibbuka wa-ʾanta ʿalā ẓahrī, fa-ʾanta l-ʾāna ʾaḥabbu ʾilayya. Fa-ʾidhā māta l-kāfiru wa-ḥumila qāla: Irjiʿū bī, irjiʿū bī. Fa-ʾidhā wuḍiʿa fī laḥdihi, kallamat-hu l-ʾarḍu, fa-qālat: ʾIn kuntu la-ʾubghiḍuka wa-ʾanta ʿalā ẓahrī, fa-ʾanta l-ʾāna ʾabghaḍu ʾilayya.’
Al-Awzāʿī informed us, saying: Usayd ibn ʿAbd al-Raḥmān related to me, saying: It reached me ‘that when the believer dies and is carried, he says, “Hurry me along.” When he is placed in his burial niche, the earth speaks to him and says, “I certainly loved you while you were on my surface, and now you are dearer to me.” When the unbeliever dies and is carried, he says, “Take me back, take me back.” When he is placed in his burial niche, the earth speaks to him and says, “I certainly hated you while you were on my surface, and now you are more hateful to me.”’
أَنَا دَاوُدُ بْنُ نَافِذٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُبَيْدِ بْنِ عُمَيْرٍ يَقُولُ: بَلَغَنِي “ أَنَّ الْمَيِّتَ يَقْعُدُ فِي حُفْرَتِهِ، وَهُوَ يَسْمَعُ وَخْطَ مُشَيِّعِيهِ، وَلَا يُكَلِّمُهُ شَيْءٌ أَوَّلُ مِنْ حُفْرَتِهِ، تَقُولُ: وَيْحَكَ ابْنَ آدَمَ، أَلَيْسَ قَدْ حُذِّرْتَنِي، وَحُذِّرْتَ ضِيقِي، وَظُلْمَتِي، وَنَتْنِي، وَهَذَا مَا أَعْدَدْتُ لَكَ؟، فَمَا أَعْدَدْتَ لِي؟ ”
ʾAnā Dāwudu bnu Nāfidhin, qāla samiʿtu ʿAbda llāhi bna ʿUbaydi bni ʿUmayrin yaqūlu: Balaghanī ‘ʾanna l-mayyita yaqʿudu fī ḥufratihi, wa-huwa yasmaʿu wakhṭa mushayyiʿīhi, wa-lā yukallimuhu shayʾun ʾawwalu min ḥufratihi, taqūlu: Wayḥaka bna ʾĀdama, ʾa-laysa qad ḥudhdhirtanī, wa-ḥudhdhirta ḍīqī, wa-ẓulmatī, wa-natnī, wa-hādhā mā ʾaʿdadtu laka? Fa-mā ʾaʿdadta lī?’
Dāwud ibn Nāfidh informed us, saying: I heard ʿAbd Allāh ibn ʿUbayd ibn ʿUmayr say: It reached me ‘that the dead person sits up in his grave while hearing the footsteps of those escorting him. Nothing speaks to him before his grave, which says, “Alas for you, son of Adam! Were you not warned about me, about my narrowness, my darkness, and my stench? This is what I have prepared for you; what have you prepared for me?”’
بَابٌ فِي أَرْوَاحِ الْمُؤْمِنِينَ
Bābun fī ʾarwāḥi l-muʾminīna
Chapter on the souls of the believers
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ أَنَّ مَنْصُورَ بْنَ أَبِي مَنْصُورٍ، حَدَّثَهُ قَالَ: سَأَلْتُ عَبْدَ اللَّهِ بْنَ عَمْرٍو، فَقُلْتُ: أَخْبِرْنِي عَنْ أَرْوَاحِ الْمُسْلِمِينَ، أَيْنَ هِيَ حِينَ يَمُوتُونَ؟ قَالَ: «مَا تَقُولُونَ أَنْتُمْ يَا أَهْلَ الْعِرَاقِ؟» قُلْتُ: لَا أَدْرِي قَالَ: “ فَإِنَّهَا فِي صُوَرِ طَيْرٍ بِيضٍ فِي ظِلِّ الْعَرْشِ، وَأَرْوَاحُ الْكَافِرِينَ فِي الْأَرْضِ السَّابِعَةِ، فَإِذَا مَاتَ رَجُلٌ مُؤْمِنٌ وَمُرَّ بِهِ عَلَى الْمُؤْمِنِينَ، وَهُمْ فِي أَنْدِيَةٍ، وَيَسْأَلُونَهُ عَنْ أَصْحَابِهِمْ، فَإِنْ قَالَ: قَدْ مَاتَ، قَالُوا: قَدْ سُفِلَ بِهِ، وَإِنْ كَانَ كَافِرًا هُوِيَ بِهِ إِلَى الْأَرْضِ السَّافِلَةِ فَيَسْأَلُونَهُ عَنِ الرَّجُلِ، فَإِنْ قَالَ: قَدْ مَاتَ قَالُوا: عُلِيَ بِهِ ” قَالَ يَزِيدُ: كَانَ بَعْضُ الْعُلَمَاءِ يَقُولُ: «إِنِّي لَأَسْتَحْيِي مِنَ الْأَمْوَاتِ كَمَا أَسْتَحْيِي مِنَ الْأَحْيَاءِ»
ʾAnā bnu Lahīʿata qāla: Ḥaddathanī Yazīdu bnu ʾAbī Ḥabībin ʾanna Manṣūra bna ʾAbī Manṣūrin, ḥaddathahu qāla: Saʾaltu ʿAbda llāhi bna ʿAmrin, fa-qultu: ʾAkhbirnī ʿan ʾarwāḥi l-muslimīna, ʾayna hiya ḥīna yamūtūna? Qāla: ‘Mā taqūlūna ʾantum yā ʾahla l-ʿIrāqi?’ Qultu: Lā ʾadrī. Qāla: ‘Fa-ʾinnahā fī ṣuwari ṭayrin bīḍin fī ẓilli l-ʿarshi, wa-ʾarwāḥu l-kāfirīna fī l-ʾarḍi l-sābiʿati, fa-ʾidhā māta rajulun muʾminun wa-murra bihi ʿalā l-muʾminīna, wa-hum fī ʾandiyatin, wa-yasʾalūnahu ʿan ʾaṣḥābihim, fa-ʾin qāla: Qad māta, qālū: Qad sufila bihi, wa-ʾin kāna kāfiran huwiya bihi ʾilā l-ʾarḍi l-sāfilati fa-yasʾalūnahu ʿani l-rajuli, fa-ʾin qāla: Qad māta qālū: ʿUliya bihi.’ Qāla Yazīdu: Kāna baʿḍu l-ʿulamāʾi yaqūlu: ‘ʾInnī la-ʾastaḥyī mina l-ʾamwāti ka-mā ʾastaḥyī mina l-ʾaḥyāʾi.’
Ibn Lahīʿa informed us, saying: Yazīd ibn Abī Ḥabīb related to me that Manṣūr ibn Abī Manṣūr related to him, saying: I asked ʿAbd Allāh ibn ʿAmr, ‘Tell me about the souls of Muslims: where are they when they die?’ He asked, ‘What do you people of Iraq say?’ I replied, ‘I do not know.’ He said: ‘They are in the forms of white birds in the shade of the Throne, while the souls of unbelievers are in the seventh earth. When a believing man dies and is brought past the believers, who are in gatherings, they ask him about their companions. If he says, “He has died,” they say, “He has been taken down below.” If he is an unbeliever, he is plunged into the lower earth. They ask him about a man, and if he says, “He has died,” they say, “He has been taken up above.”’ Yazīd said: One of the scholars used to say, ‘I feel shame before the dead just as I feel shame before the living.’
بَابٌ فِي عَرْضِ عَمَلِ الْأَحْيَاءِ عَلَى الْأَمْوَاتِ
Bābun fī ʿarḍi ʿamali l-ʾaḥyāʾi ʿalā l-ʾamwāti
Chapter on presenting the deeds of the living to the dead
أَنَا صَفْوَانُ بْنُ عَمْرٍو قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ جُبَيْرِ بْنِ نُفَيْرٍ، أَنَّ أَبَا الدَّرْدَاءِ، كَانَ يَقُولُ: «إِنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَى مَوْتَاكُمْ، فَيُسَرُّونَ وَيُسَاءُونَ» قَالَ: يَقُولُ أَبُو الدَّرْدَاءِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَنْ أَعْمَلَ عَمَلًا يُخْزَى بِهِ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ
ʾAnā Ṣafwānu bnu ʿAmrin qāla: Ḥaddathanī ʿAbdu llāhi bnu Jubayri bni Nufayrin, ʾanna ʾAbā l-Dardāʾi, kāna yaqūlu: ‘ʾInna ʾaʿmālakum tuʿraḍu ʿalā mawtākum, fa-yusarrūna wa-yusāʾūna.’ Qāla: Yaqūlu ʾAbū l-Dardāʾi: Allāhumma ʾinnī ʾaʿūdhu bika min ʾan ʾaʿmala ʿamalan yukhzā bihi ʿAbdu llāhi bnu Rawāḥata.
Ṣafwān ibn ʿAmr informed us, saying: ʿAbd Allāh ibn Jubayr ibn Nufayr related to me that Abū al-Dardāʾ used to say: ‘Your deeds are presented to your dead, and they are gladdened or saddened.’ He said: Abū al-Dardāʾ would say, ‘O God, I seek refuge in You from doing a deed by which ʿAbd Allāh ibn Rawāḥa would be put to shame.’
أَنَا رَجُلٌ مِنَ الْأَنْصَارِ، عَنِ الْمِنْهَالِ بْنِ عَمْرٍو أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيِّبِ يَقُولُ: “ لَيْسَ مِنْ يَوْمٍ إِلَّا يُعْرَضُ فِيهِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّتُهُ غُدْوَةً وَعَشِيَّةً، فَيَعْرِفُهُمْ بِسِيمَاهُمْ، لِيَشْهَدَ عَلَيْهِمْ، يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى: {فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا} [النِّسَاءِ: ٤١] ”
ʾAnā rajulun mina l-ʾAnṣāri, ʿani l-Minhāli bni ʿAmrin ʾannahu samiʿa Saʿīda bna l-Musayyibi yaqūlu: ‘Laysa min yawmin ʾillā yuʿraḍu fīhi ʿalā l-nabiyyi ṣallā llāhu ʿalayhi wa-sallama ʾummatuhu ghudwatan wa-ʿashiyyatan, fa-yaʿrifuhum bi-sīmāhum, li-yashhada ʿalayhim, yaqūlu llāhu tabāraka wa-taʿālā: {Fa-kayfa ʾidhā jiʾnā min kulli ʾummatin bi-shahīdin wa-jiʾnā bika ʿalā hāʾulāʾi shahīdan} [al-Nisāʾ: 41].’
A man of the Anṣār informed us, from al-Minhāl ibn ʿAmr, that he heard Saʿīd ibn al-Musayyib say: ‘There is no day on which the Prophet’s community is not presented to him, God bless him and grant him peace, morning and evening. He recognizes them by their marks, so that he may bear witness concerning them. God, blessed and exalted is He, says: {How will it be when We bring a witness from every community and bring you as a witness concerning these?} [al-Nisāʾ: 41].’
بَابٌ فِي كَرَاهِيَةِ الْبُنْيَانِ
Bābun fī karāhiyati l-bunyāni
Chapter on disapproval of building
أَنَا مَعْمَرُ بْنُ رَاشِدٍ، عَنْ رَجُلٍ، عَنْ سُلَيْمَانَ بْنِ حَبِيبٍ، نَا دَاوُدُ الْأُبُلِيُّ قَالَ: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: “ بَنَى مَلِكٌ مِنَ الْمُلُوكِ بُنْيَانًا، ثُمَّ صَنَعَ لِلنَّاسِ طَعَامًا، فَدَخَلُوا يَنْظُرُونَ إِلَيْهِ، وَيَسْأَلُهُمْ قَوْمٌ مِنْ أَهْلِهِ: هَلْ تَرَوْنَ عَيْبًا؟ فَيَقُولُونَ: لَا، حَتَّى دَخَلَ عَلَيْهِمْ عَابِدَانِ فَقَالَا: نَعَمْ، نَرَى عَيْبًا قَالَ: وَمَا عَيْبُهُ؟، قَالَا: يَخْرَبُ وَيَمُوتُ أَهْلُهُ، ثُمَّ سَأَلَهُمُ الْمَلِكُ: هَلْ عَابَ وَاحِدٌ بُنْيَانِي؟ قَالُوا: لَا، إِلَّا رَجُلَيْنِ تَافِهَيْنِ لَيْسَا بِشَيْءٍ , قَالَ: هَلْ تَعْرِفُونَهُمَا؟ قَالُوا: لَا , قَالَ: اطْلُبُوهُمَا، فَطَلَبُوهُمَا فَجَاءُوا بِهِمَا، فَقَالَ: هَلْ تَعْلَمَانِ فِي بُنْيَانِي عَيْبًا؟ قَالَا: نَعَمْ , قَالَ: مَا هُوَ؟ قَالَا: يَخْرَبُ وَيَمُوتُ أَهْلُهُ، فَرَفَعُوا مَنْزِلَتَهُمَا قَالَ: فَمَا تَأْمُرَانِي؟ قَالَا: تَعْمَلُ لِآخِرَتِكَ ”
ʾAnā Maʿmaru bnu Rāshidin, ʿan rajulin, ʿan Sulaymāna bni Ḥabībin, nā Dāwudu l-ʾUbuliyyu qāla: Qāla ʿUmaru bnu ʿAbdi l-ʿAzīzi: ‘Banā malikun mina l-mulūki bunyānan, thumma ṣanaʿa li-l-nāsi ṭaʿāman, fa-dakhalū yanẓurūna ʾilayhi, wa-yasʾaluhum qawmun min ʾahlihi: Hal tarawna ʿayban? Fa-yaqūlūna: Lā. Ḥattā dakhala ʿalayhim ʿābidāni fa-qālā: Naʿam, narā ʿayban. Qāla: Wa-mā ʿaybuhu? Qālā: Yakhrabu wa-yamūtu ʾahluhu. Thumma saʾalahumu l-maliku: Hal ʿāba wāḥidun bunyānī? Qālū: Lā, ʾillā rajulayni tāfihayni laysā bi-shayʾin. Qāla: Hal taʿrifūnahumā? Qālū: Lā. Qāla: Uṭlubūhumā. Fa-ṭalabūhumā fa-jāʾū bihimā, fa-qāla: Hal taʿlamāni fī bunyānī ʿayban? Qālā: Naʿam. Qāla: Mā huwa? Qālā: Yakhrabu wa-yamūtu ʾahluhu. Fa-rafaʿū manzilatahumā. Qāla: Fa-mā taʾmurānī? Qālā: Taʿmalu li-ʾākhiratika.’
Maʿmar ibn Rāshid informed us, from a man, from Sulaymān ibn Ḥabīb; Dāwud al-Ubulī narrated to us, saying: ʿUmar ibn ʿAbd al-ʿAzīz said: ‘One of the kings erected a building, then prepared food for the people. They entered to look at it, and some of his household asked them, “Do you see any defect?” They replied, “No.” Then two worshippers entered and said, “Yes, we see a defect.” He asked, “What is its defect?” They answered, “It will fall into ruin and its inhabitants will die.” Then the king asked them, “Has anyone found fault with my building?” They replied, “No, except two insignificant men of no account.” He asked, “Do you know them?” They said, “No.” He said, “Find them.” They searched for them and brought them. He asked, “Do you know of a defect in my building?” They said, “Yes.” He asked, “What is it?” They said, “It will fall into ruin and its inhabitants will die.” They then raised the two men’s standing. He asked, “What, then, do you command me to do?” They said, “Work for your Hereafter.”’
بَابُ النَّدَمِ عَلَى الْخَطِيئَةِ
Bābu l-nadami ʿalā l-khaṭīʾati
Chapter on remorse for sin
أَنَا مَعْمَرٌ، عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ،. . . عَنْ عَبْدِ اللَّهِ قَالَ: «النَّدَمُ تَوْبَةٌ» وَعَنْ عَبْدِ الْكَرِيمِ، عَنْ أَبِي هَاشِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَعْقِلٍ، عَنِ ابْنِ مَسْعُودٍ، مِثْلَهُ
ʾAnā Maʿmarun, ʿan ʿAbdi l-Karīmi l-Jazariyyi, . . . ʿan ʿAbdi llāhi qāla: ‘Al-nadamu tawbatun.’ Wa-ʿan ʿAbdi l-Karīmi, ʿan ʾAbī Hāshimin, ʿan ʿAbdi llāhi bni Maʿqilin, ʿani bni Masʿūdin, mithlahu.
Maʿmar informed us, from ʿAbd al-Karīm al-Jazarī, . . . from ʿAbd Allāh, who said: ‘Remorse is repentance.’ And from ʿAbd al-Karīm, from Abū Hāshim, from ʿAbd Allāh ibn Maʿqil, from Ibn Masʿūd, the same.
بَابٌ فِي مَحْوِ الْحَسَنَاتِ السَّيِّئَاتِ
Bābun fī maḥwi al-ḥasanāti al-sayyiʾāti
Chapter on good deeds effacing evil deeds
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ قَالَ: نَا أَبُو الْخَيْرِ، أَنَّهُ سَمِعَ عُقْبَةَ بْنَ عَامِرٍ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مَثَلَ الَّذِي يَعْمَلُ السَّيِّئَاتِ ثُمَّ يَعْمَلُ الْحَسَنَاتِ، كَمَثَلِ رَجُلٍ كَانَتْ عَلَيْهِ دِرْعٌ ضَيِّقَةٌ قَدْ خَنَقَتْهُ، ثُمَّ عَمِلَ حَسَنَةً فَانْفَكَّتْ حَلْقَةٌ، ثُمَّ عَمِلَ أُخْرَى فَانْفَكَّتْ حَلْقَةٌ، ثُمَّ عَمِلَ أُخْرَى فَانْفَكَّتْ أُخْرَى، حَتَّى يَخْرُجَ إِلَى الْأَرْضِ»
Anā Ibnu Lahīʿata qāla: ḥaddathanī Yazīdu bnu Abī Ḥabībin qāla: nā Abū al-Khayri, annahu samiʿa ʿUqbata bna ʿĀmirin yaqūlu: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “inna mathala alladhī yaʿmalu al-sayyiʾāti thumma yaʿmalu al-ḥasanāti, kamathali rajulin kānat ʿalayhi dirʿun ḍayyiqatun qad khanaqathu, thumma ʿamila ḥasanatan fa-infakkat ḥalqatun, thumma ʿamila ukhrā fa-infakkat ḥalqatun, thumma ʿamila ukhrā fa-infakkat ukhrā, ḥattā yakhruja ilā al-arḍi”
Ibn Lahīʿa reported to us: Yazīd ibn Abī Ḥabīb narrated to me: Abū al-Khayr narrated to us that he heard ʿUqba ibn ʿĀmir say: The Messenger of God, may God bless him and grant him peace, said: “The likeness of someone who does evil deeds and then does good deeds is that of a man wearing a tight coat of mail that chokes him. Then he does a good deed, and a ring comes undone; then another, and another ring comes undone; then another, and another comes undone, until it comes off onto the ground.”
أَنَا عَبْدُ الْحَمِيدِ بْنُ بَهْرَامَ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «بَيْنَمَا الْمَسِيحُ مَرَّةً فِي رَهْطٍ مِنَ الْحَوَارِيِّينَ بَيْنَ نَهَرٍ جَارٍ وَحَيَّةٍ مُنْتِنَةٍ، أَقْبَلَ طَائِرٌ حَسَنُ اللَّوْنِ يَتَلَوَّنُ، كَأَنَّمَا هُوَ الذَّهَبُ، فَوَقَعَ قَرِيبًا، فَانْتَفَضَ فَسَلَخَ عَنْهُ مَسْكَهُ، فَإِذَا هُوَ أَقْبَحُ شَيْءٍ. . . أُقَيْرِعٌ أُحَيْمِرٌ، فَانْطَلَقَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. . . فَخَلَعَ مِسْلَاخَهُ فَخَرَجَ أَقْرَعَ أَحْمَرَ، كَأَقْبَحِ مَا يَكُونُ، فَأَتَى بِرْكَةً، فَتَلَوَّثَ فِي حَمْأَتِهَا، فَخَرَجَ أَسْوَدَ قَبِيحًا، فَاسْتَقْبَلَ جَرْيَةَ الْمَاءِ فَاغْتَسَلَ، ثُمَّ عَادَ إِلَى مِسْلَاخِهِ فَلَبِسَهُ، فَعَادَ إِلَيْهِ حُسْنُهُ وَجَمَالُهُ حَتَّى رَجَعَ إِلَى مَسْكِهِ فَتَدَرَّعَهُ كَمَا كَانَ أَوَّلَ مَرَّةٍ، فَكَذَٰلِكَ عَامِلُ الْخَطِيئَةِ حِينَ يَخْرُجُ مِنْ دِينِهِ، وَيَكُونُ فِي الْخَطَايَا، وَكَذَٰلِكَ مَثَلُ التَّوْبَةِ، كَمَثَلِ اغْتِسَالِهِ مِنَ النَّتَنِ فِي النَّهْرِ الضَّحْضَاحِ، ثُمَّ رَاجَعَ دِينَهُ حَتَّى تَدَرَّعَ مَسْكَهُ، وَتِلْكَ الْأَمْثَالَ»
Anā ʿabdu al-Ḥamīdi bnu Bahrāma, ʿan Shahri bni Ḥawshabin, ʿan Abī Hurayrata qāla: “baynamā al-Masīḥu Marratan fī rahṭin mina al-ḥawāriyyīna bayna naharin jārin wa-ḥayyatin muntinatin, aqbala ṭāʾirun ḥasanu al-lawni yatalawwanu, kaʾannamā huwa al-dhahabu, fawaqaʿa qarīban, fa-intafaḍa fasalakha ʿanhu maskahu, faʾidhā huwa aqbaḥu shayʾin. . . uqayriʿun uḥaymirun, fa-inṭalaqa ṣallā Allāhu ʿalayhi wa-sallama. . . fakhalaʿa mislākhahu fakharaja aqraʿa aḥmara, kaʾaqbaḥi mā yakūnu, faʾatā birkatan, fatalawwatha fī ḥamʾatihā, fakharaja aswada qabīḥan, fa-istaqbala jaryata al-māʾi fa-ightasala, thumma ʿāda ilā mislākhihi falabisahu, faʿāda ilayhi ḥusnuhu wa-jamāluhu ḥattā rajaʿa ilā maskihi fatadarraʿahu kamā kāna awwala Marratin, fakadhālika ʿāmilu al-khaṭīʾati ḥīna yakhruju min dīnihi, wa-yakūnu fī al-khaṭāyā, wa-kadhālika mathalu al-tawbati, kamathali ightisālihi mina al-natani fī al-nahri al-ḍaḥḍāḥi, thumma rājaʿa dīnahu ḥattā tadarraʿa maskahu, wa-tilka al-amthāla”
ʿAbd al-Ḥamīd ibn Bahrām reported to us, from Shahr ibn Ḥawshab, from Abū Hurayra, who said: “Once, while the Messiah was with a group of the disciples between a flowing river and a foul-smelling snake, a beautifully colored, iridescent bird approached, as though it were gold. It alighted nearby, shook itself, and shed its skin: there it was, the ugliest thing … a little bald, reddish creature. Then he went off, may God bless him and grant him peace … It cast off its outer covering and emerged bald and red, as ugly as could be. It came to a pool and wallowed in its mud, emerging black and ugly. Then it faced the current and washed itself. It returned to its covering and put it on, and its beauty and loveliness returned to it, until it came back to its skin and clothed itself in it as it had been at first. Such is the sinner when he departs from his religion and remains amid sins. The likeness of repentance is likewise that of its washing away the foulness in the shallow river; then he returned to his religion, until it clothed itself in its skin. Those are the parables.”
بَابٌ فِي. . .
Bābun fī. . .
Chapter on …
عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: “ إِنَّ آدَمَ كَانَ رَجُلًا طُوَالًا كَأَنَّهُ نَخْلَةٌ سَحُوقٌ. . . سِتِّينَ ذِرَاعًا، وَكَانَ كَثِيرَ شَعْرِ الرَّأْسِ، فَلَمَّا وَقَعَ فِيمَا وَقَعَ فِيهِ مِنَ الْخَطِيئَةِ، بَدَتْ لَهُ عَوْرَتُهُ، وَكَانَ لَا يَرَاهَا قَبْلَ ذَٰلِكَ، فَانْطَلَقَ هَارِبًا، فَأَخَذَتْ بِرَأْسِهِ شَجَرَةٌ مِنْ شَجَرِ الْجَنَّةِ، فَقَالَ لَهَا: أَرْسِلِينِي، قَالَتْ: لَسْتُ مُرْسِلَتَكَ , قَالَ: فَنَادَاهُ رَبُّهُ عَزَّ وَجَلَّ أَمِنِّي تَفِرُّ؟ قَالَ: أَيْ رَبِّ لَا، أَسْتَحْيِيكَ. قَالَ: فَنَادَاهُ: وَإِنَّ الْمُؤْمِنَ يَسْتَحْيِي رَبَّهُ عَزَّ وَجَلَّ مِنَ الذَّنْبِ إِذَا وَقَعَ بِهِ، ثُمَّ يَعْلَمُ بِحَمْدِ اللَّهِ أَيْنَ الْمَخْرَجُ، يَعْلَمُ أَنَّ الْمَخْرَجَ فِي الِاسْتِغْفَارِ وَالتَّوْبَةِ إِلَى اللَّهِ عَزَّ وَجَلَّ ”
ʿan Ubayyi bni Kaʿbin qāla: “ inna Ādama kāna rajulan ṭuwālan kaʾannahu nakhlatun saḥūqun. . . sittīna dhirāʿan, wa-kāna Kathīra shaʿri al-raʾsi, falammā waqaʿa fīmā waqaʿa fīhi mina al-khaṭīʾati, badat lahu ʿawratuhu, wa-kāna lā yarāhā qabla dhālika, fa-inṭalaqa hāriban, faʾakhadhat biraʾsihi shajaratun min shajari al-jannati, faqāla lahā: arsilīnī, qālat: lastu mursilataka , qāla: fanādāhu rabbuhu ʿazza wa-jalla aminnī tafirru? qāla: ay rabbi lā, astaḥyīka. qāla: fanādāhu: wa-inna al-Muʾmina yastaḥyī rabbahu ʿazza wa-jalla mina al-dhanbi idhā waqaʿa bihi, thumma yaʿlamu biḥamdi Allāhi ayna al-makhraju, yaʿlamu anna al-makhraja fī al-istighfāri wa-al-tawbati ilā Allāhi ʿazza wa-jalla ”
From Ubayy ibn Kaʿb, who said: “Adam was a tall man, like a towering date palm … sixty cubits, and had abundant hair on his head. When he committed the sin he committed, his nakedness became visible to him; he had not seen it before. He fled, and a tree of Paradise caught him by the head. He said to it, ‘Let me go.’ It said, ‘I will not let you go.’” He said: “His Lord, mighty and majestic, called to him, ‘Are you fleeing from Me?’ He said, ‘No, my Lord; I feel ashamed before You.’” He said: “Then He called to him: ‘The believer, too, feels ashamed before his Lord, mighty and majestic, because of a sin when he commits it. Then, praise be to God, he knows where the way out lies: he knows that the way out is in seeking forgiveness and turning in repentance to God, mighty and majestic.’”
قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَدَّتِ الدُّمُوعُ فِي وَجْهِهِ كَتَخْدِيدِ الْمَاءِ فِي الْأَرْضِ»
Qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “khaddati al-dumūʿu fī wajhihi katakhdīdi al-māʾi fī al-arḍi”
He said: The Messenger of God, may God bless him and grant him peace, said: “Tears wore furrows in his face as water wears furrows in the earth.”
أَنَا ابْنُ لَهِيعَةَ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ «أَنَّ دَاوُدَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ، كَانَ يَعُودُهُ النَّاسُ مَا يَظُنُّونَ إِلَّا أَنَّهُ مَرِيضٌ، وَمَا بِهِ إِلَّا شِدَّةُ الْفَرَقِ مِنَ اللَّهِ»
Anā Ibnu Lahīʿata, ʿan Khālidi bni Yazīda, ʿan Saʿīdi bni Abī Hilālin “anna Dāwūda al-nabiyya ṣallā Allāhu ʿalayhi, kāna yaʿūduhu al-nāsu mā yaẓunnūna illā annahu marīḍun, wa-mā bihi illā shiddatu al-faraqi mina Allāhi”
Ibn Lahīʿa reported to us, from Khālid ibn Yazīd, from Saʿīd ibn Abī Hilāl: “People would visit the prophet David, may God bless him, supposing that he was ill, although nothing afflicted him except intense fear of God.”
أَنَا وُهَيْبٌ قَالَ: كَانَ عِيسَى ابْنُ مَرْيَمَ يَقُولُ: «حُبُّ الْفِرْدَوْسِ، وَخَشْيَةُ جَهَنَّمَ يُورِثَانِ الصَّبْرَ عَلَى الْمَشَقَّةِ، وَيُبَاعِدَانِ الْعَبْدَ مِنْ رَاحَةِ الدُّنْيَا»
Anā Wuhaybun qāla: kāna ʿĪsā Ibnu Maryama yaqūlu: “ḥubbu al-firdawsi, wa-khashyatu jahannama yūrithāni al-ṣabra ʿalā al-mashaqqati, wa-yubāʿidāni al-ʿabda min rāḥati al-dunyā”
Wuhayb reported to us: Jesus son of Mary used to say: “Love of Paradise and fear of Gehenna beget endurance of hardship and distance the servant from worldly comfort.”
فِي خُشُوعِ سُلَيْمَانَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Fī khushūʿi Sulaymāna ṣallā Allāhu ʿalayhi wa-sallama
On Solomon’s humility, may God bless him and grant him peace
أَنَا رِشْدِينُ بْنُ سَعْدٍ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ زِيَادٍ، عَنْ سَلَامَانَ بْنِ عَامِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَرَأَيْتُمْ سُلَيْمَانَ وَمَا أُعْطِيَ مِنْ مُلْكِهِ؟ فَإِنَّهُ لَمْ يَرْفَعْ رَأْسَهُ إِلَى السَّمَاءِ تَخَشُّعًا حَتَّى قَبَضَهُ اللَّهُ»
Anā Rishdīnu bnu Saʿdin, ʿan ʿabdi al-Raḥmāni bni Ziyādin, ʿan Salāmāna bni ʿĀmirin qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “araʾaytum Sulaymāna wa-mā uʿṭiya min mulkihi? faʾinnahu lam yarfaʿ raʾsahu ilā al-samāʾi takhashshuʿan ḥattā qabaḍahu Allāhu”
Rishdīn ibn Saʿd reported to us, from ʿAbd al-Raḥmān ibn Ziyād, from Salāmān ibn ʿĀmir, who said: The Messenger of God, may God bless him and grant him peace, said: “Have you considered Solomon and the kingship he was given? In his humility, he never raised his head toward heaven until God took him.”
بَابُ طَعَامِ يَحْيَى بْنِ زَكَرِيَّا
Bābu ṭaʿāmi Yaḥyā bni Zakariyyā
Chapter on the food of John son of Zechariah
أَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ حُمَيْدٍ الْأَعْرَجِ، عَنْ مُجَاهِدٍ قَالَ: «كَانَ طَعَامُ يَحْيَى بْنِ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ الْعُشْبَ، وَإِنْ كَانَ لَيَبْكِي مِنْ خَشْيَةِ اللَّهِ مَا لَوْ كَانَ الْقَارُ عَلَى عَيْنَيْهِ لَخَرَقَتْهُ دُمُوعُهُ، وَلَقَدْ كَانَتِ الدُّمُوعُ اتَّخَذَتْ مَجْرًى فِي وَجْهِهِ»
Anā Māliku bnu Anasin, ʿan Ḥumaydin al-Aʿraji, ʿan Mujāhidin qāla: “kāna ṭaʿāmu Yaḥyā bni Zakariyyā ʿalayhimā al-salāmu al-ʿushba, wa-in kāna layabkī min khashyati Allāhi mā law kāna al-qāru ʿalā ʿaynayhi lakharaqathu dumūʿuhu, wa-laqad kānati al-dumūʿu ittakhadhat majran fī wajhihi”
Mālik ibn Anas reported to us, from Ḥumayd al-Aʿraj, from Mujāhid, who said: “The food of John son of Zechariah, peace be upon them both, was herbage. He would weep so much in fear of God that, had tar covered his eyes, his tears would have pierced it. His tears had indeed made a channel in his face.”
أَنَا اللَّيْثُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ قَالَ: جَلَسْتُ يَوْمًا إِلَى أَبِي إِدْرِيسَ الْخَوْلَانِيِّ وَهُوَ يَقُصُّ فَقَالَ: «أَلَا أُخْبِرُكُمْ بِمَنْ كَانَ أَطْيَبَ النَّاسِ طَعَامًا؟» فَلَمَّا رَأَى النَّاسَ قَدْ نَظَرُوا إِلَيْهِ قَالَ: «إِنَّ يَحْيَى بْنَ زَكَرِيَّا كَانَ أَطْيَبَ النَّاسِ طَعَامًا، إِنَّمَا كَانَ يَأْكُلُ مَعَ الْوُحُوشِ كَرَاهِيَةَ أَنْ يُخَالِطَ مِنْ مَعَايِشِهِمْ»
Anā al-Laythu bnu Saʿdin qāla: ḥaddathanī ʿUqaylu bnu Khālidin, ʿani Ibni Shihābin qāla: jalastu yawman ilā Abī Idrīsa al-Khawlāniyyi wahuwa yaquṣṣu faqāla: “alā ukhbirukum biman kāna aṭyaba al-nāsi ṭaʿāman?” falammā raʾā al-nāsa qad naẓarū ilayhi qāla: “inna Yaḥyā bna Zakariyyā kāna aṭyaba al-nāsi ṭaʿāman, innamā kāna yaʾkulu maʿa al-wuḥūshi karāhiyata an yukhāliṭa min maʿāyishihim”
Al-Layth ibn Saʿd reported to us: ʿUqayl ibn Khālid narrated to me, from Ibn Shihāb, who said: One day I sat with Abū Idrīs al-Khawlānī while he was giving an exhortation. He said, “Shall I tell you whose food was the purest?” When he saw the people looking at him, he said, “John son of Zechariah had the purest food. He would eat only with the wild animals, out of reluctance to become involved in people’s livelihoods.”
بَابٌ فِي أَيُّوبَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ، وَمَا أَصَابَهُ مِنَ الْبَلَاءِ
Bābun fī Ayyūba al-nabiyyi ṣallā Allāhu ʿalayhi, wa-mā aṣābahu mina al-balāʾi
Chapter on the prophet Job, may God bless him, and the affliction that befell him
أَنَا يُونُسُ بْنُ يَزِيدَ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرَ يَوْمًا أَيُّوبَ النَّبِيَّ وَمَا أَصَابَهُ مِنَ الْبَلَاءِ، وَذَكَرَ أَنَّ الْبَلَاءَ الَّذِي أَصَابَهُ كَانَ بِهِ ثَمَانِيَ عَشْرَةَ سَنَةً، حَتَّى لَمْ يَبْقَ مِنْهُ إِلَّا عَيْنَاهُ تَدُورَانِ، وَلِسَانُهُ صَحِيحٌ يَذْكُرُ اللَّهَ تَبَارَكَ وَتَعَالَى بِهِ وَفُؤَادُهُ صَحِيحٌ، وَعَقْلُهُ عَلَى حَالِهِ الْأُولَى، فَأَمَّا جَسَدُهُ فَقَدِ اعْتَرَقَهُ الْبَلَاءُ حَتَّى لَمْ يَبْقَ شَيْءٌ إِلَّا أَوْصَالُهُ بَعْضُهَا إِلَى بَعْضٍ، عُرُوقُهُ وَعَصَبُهُ، وَكَمَا شَاءَ أَنْ يَكُونَ مِنْ جِلْدِهِ، مَعَ ذَهَابِ الْأَهْلِ وَالْمَالِ، وَكَانَ كَذَٰلِكَ ثَمَانِيَةَ عَشْرَةَ سَنَةً، حَتَّى تَفَرَّقَ عَنْهُ إِخْوَانُهُ، وَمَلَّهُ النَّاسُ، وَصَابَرَهُ رَجُلَانِ كَانَا مِنْ أَخَصِّ إِخْوَانِهِ وَأَصْحَابِهِ، فَكَانَ يَأْتِيَانِهِ بُكْرَةً وَعَشِيَّةً فَيُحَدِّثَانِهِ قَالَ: وَكَانَتِ امْرَأَةُ أَيُّوبَ صَلَّى اللَّهُ عَلَيْهِ تَقُومُ عَلَيْهِ، وَكَانَ إِذَا خَرَجَ إِلَى حَاجَتِهِ فَرَاثَ عَلَيْهَا اتَّبَعَتْهُ فَتَجِدُهُ مِرَارًا كَثِيرَةً سَاقِطًا فَتَرْفَعُهُ وَتَحْمِلُهُ حَتَّى تَأْتِيَ بِهِ إِلَى مَنْزِلِهِ، فَقَالَ أَحَدُ صَاحِبَيْهِ لِلْآخَرِ: أَمَا يُعْجِبُكَ شَأْنُ أَيُّوبَ؟ إِنَّهُ فِي هَٰذَا الْبَلَاءِ مُنْذُ ثَمَانِيَةَ عَشْرَةَ سَنَةً، لَا يَرْحَمُهُ اللَّهُ مِمَّا بِهِ، إِنِّي لَأَظُنُّهُ قَدْ أَذْنَبَ ذَنْبًا مَا عَمِلَ أَحَدٌ مِثْلَهُ قَطُّ، فَقَالَ لَهُ صَاحِبُهُ: هُوَ عَبْدُ اللَّهِ وَنَبِيُّهُ، وَهُوَ أَعْلَمُ بِهِ، فَلَمَّا كَانَ الْعَشِيُّ رَاحَا إِلَيْهِ كَمَا كَانَا يَصْنَعَانِ فَحَدَّثَاهُ وَقَصَّرَا عَنْهُ، ثُمَّ أَبَتْ نَفْسُ الرَّجُلِ إِلَّا أَنْ يُكَلِّمَهُ، فَقَالَ: يَا نَبِيَّ اللَّهِ، لَقَدْ أَعْجَبَنِي أَمْرُكَ، وَذَكَرْتُ إِلَى أَخِيكَ وَصَاحِبِكَ أَنَّهُ قَدِ ابْتَلَاكَ بِذَهَابِ الْأَهْلِ وَالْمَالِ، وَفِي
Anā Yūnusu bnu Yazīda, ʿan ʿUqaylin, ʿani Ibni Shihābin, anna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama dhakara yawman Ayyūba al-nabiyya wa-mā aṣābahu mina al-balāʾi, wa-dhakara anna al-balāʾa alladhī aṣābahu kāna bihi thamāniya ʿashrata sanatan, ḥattā lam yabqa minhu illā ʿaynāhu tadūrāni, wa-lisānuhu ṣaḥīḥun yadhkuru Allāha tabāraka wa-taʿālā bihi wa-fuʾāduhu ṣaḥīḥun, wa-ʿaqluhu ʿalā ḥālihi al-ūlā, faʾammā jasaduhu faqadi iʿtaraqahu al-balāʾu ḥattā lam yabqa shayʾun illā awṣāluhu baʿḍuhā ilā baʿḍin, ʿurūquhu wa-ʿaṣabuhu, wa-kamā shāʾa an yakūna min jildihi, maʿa dhahābi al-ahli wa-al-māli, wa-kāna kadhālika thamāniyata ʿashrata sanatan, ḥattā tafarraqa ʿanhu ikhwānuhu, wa-mallahu al-nāsu, wa-ṣābarahu rajulāni kānā min akhaṣṣi ikhwānihi wa-aṣḥābihi, fakāna yaʾtiyānihi bukratan wa-ʿashiyyatan fayuḥaddithānihi qāla: wa-kānati imraʾatu Ayyūba ṣallā Allāhu ʿalayhi taqūmu ʿalayhi, wa-kāna idhā kharaja ilā ḥājatihi farātha ʿalayhā ittabaʿathu fatajiduhu mirāran kathīratan sāqiṭan fatarfaʿuhu wa-taḥmiluhu ḥattā taʾtiya bihi ilā manzilihi, faqāla aḥadu ṣāḥibayhi li-l-ākhari: amā yuʿjibuka shaʾnu Ayyūba? innahu fī hādhā al-balāʾi mundhu thamāniyata ʿashrata sanatan, lā yarḥamuhu Allāhu mimmā bihi, innī laʾaẓunnuhu qad adhnaba dhanban mā ʿamila aḥadun mithlahu qaṭṭu, faqāla lahu ṣāḥibuhu: huwa ʿabdu Allāhi wa-nabiyyuhu, wahuwa aʿlamu bihi, falammā kāna al-ʿashiyyu rāḥā ilayhi kamā kānā yaṣnaʿāni faḥaddathāhu wa-qaṣṣarā ʿanhu, thumma abat nafsu al-rajuli illā an yukallimahu, faqāla: yā nabiyya Allāhi, laqad aʿjabanī amruka, wa-dhakartu ilā akhīka wa-ṣāḥibika annahu qadi ibtalāka bidhahābi al-ahli wa-al-māli, wa-fī
Yūnus ibn Yazīd reported to us, from ʿUqayl, from Ibn Shihāb, that one day the Messenger of God, may God bless him and grant him peace, mentioned the prophet Job and the affliction that befell him. He mentioned that this affliction remained with him for eighteen years, until nothing of him remained except his eyes, which moved about, his tongue, which was sound and with which he remembered God, blessed and exalted, and his heart, which was sound; his reason remained as it had been at first. As for his body, the affliction had stripped it away until nothing remained but his joints joined to one another, his veins and sinews, and such of his skin as He willed should remain, along with the loss of family and wealth. He remained thus for eighteen years, until his brethren dispersed from him and people grew weary of him. Two men who were among his closest brethren and companions stayed patiently with him; they would come morning and evening and converse with him. He said: Job’s wife, may God bless him, looked after him. When he went out to relieve himself and was slow to return, she followed him. Many times she found him fallen down, so she raised him and carried him home. One of his two companions said to the other, “Does Job’s condition not astonish you? He has been afflicted for eighteen years, and God has not shown him mercy concerning his condition. I think he must have committed a sin the like of which no one has ever committed.” His companion said, “He is God’s servant and prophet, and God knows him best.” When evening came, they went to him as usual, talked to him, and kept their visit short. Then the man could not restrain himself from speaking to him. He said, “Prophet of God, your condition truly astonishes me. I told your brother and companion that He has afflicted you with the loss of family and wealth, and in
جَسَدِكَ مُنْذُ ثَمَانِيَةَ عَشْرَةَ سَنَةً، حَتَّى بَلَغْتَ مَا تَرَى، لَا يَرْحَمُكَ اللَّهُ فَيَكْشِفَ عَنْكَ، لَقَدْ أَذْنَبْتَ ذَنْبًا، مَا أَظُنُّ أَنَّ أَحَدًا بَلَغَهُ، فَقَالَ أَيُّوبُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا أَدْرِي مَا تَقُولَانِ , غَيْرَ أَنَّ رَبِّي عَزَّ وَجَلَّ يَعْلَمُ أَنِّي كُنْتُ أَمُرُّ عَلَى الرَّجُلَيْنِ يَتَزَعَّمَانِ، فَكُلٌّ يَحْلِفُ بِاللَّهِ، أَوْ عَلَى النَّفَرِ يَتَزَعَّمُونَ فَأَنْقَلِبُ إِلَى أَهْلِي فَأُكَفِّرُ عَنْ أَيْمَانِهِمْ كَرَاهِيَةَ أَنْ لَا يَأْثَمَ أَحَدُهُمْ وَلَا يَذْكُرَهُ أَحَدٌ إِلَّا بِحَقٍّ، فَنَادَى رَبَّهُ، إِنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ، وَإِنَّمَا كَانَ دُعَاؤُهُ عَرْضًا عَرَضَهُ عَلَى اللَّهِ تَبَارَكَ وَتَعَالَى، يُخْبِرُهُ بِالَّذِي بَلَغَ صَابِرًا لِمَا يَكُونُ مِنَ اللَّهِ تَبَارَكَ وَتَعَالَى فِيهِ، فَخَرَجَ لِمَا كَانَ يَخْرُجُ إِلَيْهِ مِنْ حَاجَتِهِ، فَأَوْحَى اللَّهُ إِلَيْهِ، ارْكُضْ بِرِجْلِكَ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ، فَاغْتَسَلَ فَأَعَادَ اللَّهُ لَحْمَهُ وَشَعْرَهُ وَبَشَرَهُ عَلَى أَحْسَنِ مَا كَانَ يَكُونُ، وَشَرِبَ فَأَذْهَبَ اللَّهُ مَا كَانَ فِي جَوْفِهِ مِنَ أَلَمٍ وَضَعْفٍ، فَأَنْزَلَ اللَّهُ عَلَيْهِ ثَوْبَيْنِ مِنَ السَّمَاءِ فَاتَّزَرَ بِأَحَدِهِمَا، وَارْتَدَى بِالْآخَرِ، ثُمَّ أَقْبَلَ يَمْشِي إِلَى مَنْزِلِهِ وَرَاثَ عَلَى امْرَأَتِهِ فَأَقْبَلَتْ حَتَّى لَقِيَتْهُ وَهِيَ لَا تَعْرِفُهُ، فَسَلَّمَتْ عَلَيْهِ وَقَالَتْ: أَيْ رَحِمَكَ اللَّهُ، هَلْ رَأَيْتَ هَٰذَا الرَّجُلَ الْمُبْتَلَى؟ قَالَ: مَنْ هُوَ؟ قَالَتْ: نَبِيُّ اللَّهِ أَيُّوبُ صَلَّى اللَّهُ عَلَيْهِ، أَمَا وَاللَّهِ مَا رَأَيْتُ أَحَدًا قَطُّ أَشْبَهَ بِهِ مِنْكَ إِذْ كَانَ صَحِيحًا , قَالَ: فَإِنِّي أَيُّوبُ، وَأَخَذَ ضِغْثًا ضَرَبَهَا بِهِ - فَزَعَمَ ابْنُ شِهَابٍ أَنَّ ذَٰلِكَ الضِّغْثَ كَانَ ثُمَامًا -، وَرَدَّ اللَّهُ إِلَيْهِ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ، فَأَقْبَلَتْ سَحَابَةٌ حَتَّى سَجَلَتْ فِي أَنْدَرِ قَمْحِهِ ذَهَبًا حَتَّى امْتَلَأَتْ، وَأَقْبَلَتْ سَحَابَةٌ أُخْرَى إِلَى أَنْدَرِ شَعِيرِهِ وَقَطَانِيِّهِ فَسَجَلَتْ فِيهِ وَرِقًا حَتَّى امْتَلَأَ "
Jasadika mundhu thamāniyata ʿashrata sanatan, ḥattā balaghta mā tarā, lā yarḥamuka Allāhu fayakshifa ʿanka, laqad adhnabta dhanban, mā aẓunnu anna aḥadan balaghahu, faqāla Ayyūbu ṣallā Allāhu ʿalayhi wa-sallama: mā adrī mā taqūlāni , ghayra anna rabbī ʿazza wa-jalla yaʿlamu annī kuntu amurru ʿalā al-rajulayni yatazaʿʿamāni, fakullun yaḥlifu bi-Allāhi, aw ʿalā al-nafari yatazaʿʿamūna faʾanqalibu ilā ahlī faʾukaffiru ʿan aymānihim karāhiyata an lā yaʾthama aḥaduhum walā yadhkurahu aḥadun illā biḥaqqin, fanādā rabbahu, innī massaniya al-ḍurru wa-anta arḥamu al-rāḥimīna, wa-innamā kāna duʿāʾuhu ʿarḍan ʿaraḍahu ʿalā Allāhi tabāraka wa-taʿālā, yukhbiruhu bi-alladhī balagha ṣābiran limā yakūnu mina Allāhi tabāraka wa-taʿālā fīhi, fakharaja limā kāna yakhruju ilayhi min ḥājatihi, faʾawḥā Allāhu ilayhi, urkuḍ birijlika hādhā mughtasalun bāridun wa-sharābun, fa-ightasala faʾaʿāda Allāhu laḥmahu wa-shaʿrahu wa-basharahu ʿalā aḥsani mā kāna yakūnu, wa-shariba faʾadhhaba Allāhu mā kāna fī jawfihi mina alamin wa-ḍaʿfin, faʾanzala Allāhu ʿalayhi thawbayni mina al-samāʾi fa-ittazara biʾaḥadihimā, wa-irtadā bi-al-ākhari, thumma aqbala yamshī ilā manzilihi wa-rātha ʿalā imraʾatihi faʾaqbalat ḥattā laqiyathu wahiya lā taʿrifuhu, fasallamat ʿalayhi wa-qālat: ay raḥimaka Allāhu, hal raʾayta hādhā al-rajula al-mubtalā? qāla: man huwa? qālat: nabiyyu Allāhi Ayyūbu ṣallā Allāhu ʿalayhi, amā wa-Allāhi mā raʾaytu aḥadan qaṭṭu ashbaha bihi minka idh kāna ṣaḥīḥan , qāla: faʾinnī Ayyūbu, wa-akhadha ḍighthan ḍarabahā bihi - fazaʿama Ibnu Shihābin anna dhālika al-ḍightha kāna thumāman -, wa-radda Allāhu ilayhi ahlahu wa-mithlahum maʿahum, faʾaqbalat saḥābatun ḥattā sajalat fī andari qamḥihi dhahaban ḥattā imtalaʾat, wa-aqbalat saḥābatun ukhrā ilā andari shaʿīrihi wa-qaṭāniyyihi fasajalat fīhi wariqan ḥattā imtalaʾa "
your body for eighteen years, until you have reached the condition you see, without God showing you mercy by removing it. You must have committed a sin that I think no one has equaled.” Job, may God bless him and grant him peace, said, “I do not know what you two are saying. But my Lord, mighty and majestic, knows that I used to pass by two men disputing, each swearing by God, or a group of men disputing. I would return to my family and make expiation for their oaths, out of aversion to either of them not incurring sin and to anyone mentioning Him except truthfully.” He called upon his Lord: “Affliction has touched me, and You are the most merciful of the merciful.” His prayer was only a submission that he presented to God, blessed and exalted, informing Him of what he had reached, patiently accepting whatever God, blessed and exalted, would do concerning him. He went out to relieve himself as usual. God revealed to him, “Strike with your foot: here is cool water for washing and drinking.” He washed, and God restored his flesh, hair, and skin to their finest condition. He drank, and God removed the pain and weakness within him. God sent down two garments for him from heaven; he wrapped one around his waist and draped the other over his shoulders. Then he started walking home. He had been slow to return to his wife, so she came out and met him without recognizing him. She greeted him and said, “May God have mercy on you, have you seen this afflicted man?” He said, “Who is he?” She said, “God’s prophet Job, may God bless him. By God, I have never seen anyone resemble him as much as you do, when he was healthy.” He said, “I am Job.” He took a bundle of stalks and struck her with it; Ibn Shihāb said that this bundle was of thumām grass. God restored his family to him, and as many more with them. A cloud came and poured gold onto his wheat threshing floor until it was full. Another cloud came to the threshing floor for his barley and pulses and poured silver onto it until it was full.”
بَابٌ فِي الصَّبْرِ وَالشُّكْرِ
Bābun fī al-ṣabri wa-al-shukri
Chapter on patience and gratitude
أَنَا الْمُثَنَّى بْنُ الصَّبَّاحِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «خَصْلَتَانِ مَنْ كَانَتَا فِيهِ كَتَبَهُ اللَّهُ شَاكِرًا صَابِرًا، وَمَنْ لَمْ يَكُونَا فِيهِ، لَمْ يَكْتُبْهُ اللَّهُ شَاكِرًا وَلَا صَابِرًا، مَنْ نَظَرَ فِي دِينِهِ إِلَى مَنْ هُوَ فَوْقَهُ فَاقْتَدَى بِهِ، وَنَظَرَ فِي دُنْيَاهُ إِلَى مَنْ هُوَ دُونَهُ. . . سُنَّةَ نَبِيِّهِ فَحَمِدَ اللَّهَ عَلَى مَا فَضَّلَهُ بِهِ، كَتَبَهُ اللَّهُ شَاكِرًا صَابِرًا، وَمَنْ نَظَرَ فِي دِينِهِ إِلَى مَنْ هُوَ دُونَهُ، وَنَظَرَ فِي دُنْيَاهُ إِلَى مَنْ هُوَ فَوْقَهُ فَأَسِفَ عَلَى مَا فَاتَهُ لَمْ يَكْتُبْهُ اللَّهُ شَاكِرًا وَلَا صَابِرًا»
Anā al-Muthannā bnu al-Ṣabbāḥi, ʿan ʿAmri bni Shuʿaybin, ʿan abīhi, ʿan jaddihi qāla: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: “khaṣlatāni man kānatā fīhi katabahu Allāhu shākiran ṣābiran, wa-man lam yakūnā fīhi, lam yaktubhu Allāhu shākiran walā ṣābiran, man naẓara fī dīnihi ilā man huwa fawqahu fa-iqtadā bihi, wa-naẓara fī dunyāhu ilā man huwa dūnahu. . . sunnata nabiyyihi faḥamida Allāha ʿalā mā faḍḍalahu bihi, katabahu Allāhu shākiran ṣābiran, wa-man naẓara fī dīnihi ilā man huwa dūnahu, wa-naẓara fī dunyāhu ilā man huwa fawqahu faʾasifa ʿalā mā fātahu lam yaktubhu Allāhu shākiran walā ṣābiran”
Al-Muthannā ibn al-Ṣabbāḥ reported to us, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, who said: I heard the Messenger of God, may God bless him and grant him peace, say: “There are two qualities: whoever possesses them, God records as grateful and patient; whoever lacks them, God does not record as either grateful or patient. Whoever looks, in religious matters, to someone above him and follows his example, and looks, in worldly matters, to someone below him … the practice of his Prophet … and praises God for the favor He has granted him, God records as grateful and patient. Whoever looks, in religious matters, to someone below him, and looks, in worldly matters, to someone above him, grieving over what he has missed, God does not record as either grateful or patient.”
فِي الْحِرْصِ عَلَى جَمْعِ الْمَالِ وَالشَّرَفِ
Fī al-ḥirṣi ʿalā jamʿi al-māli wa-al-sharafi
On eagerness to accumulate wealth and status
أَنَا زَكَرِيَّا بْنُ أَبِي زَائِدَةَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَٰنِ بْنِ سَعْدِ بْنِ زُرَارَةَ، عَنْ ابْنِ كَعْبِ بْنِ مَالِكٍ الْأَنْصَارِيِّ، عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا ذِئْبَانِ أُرْسِلَا فِي غَنَمٍ بِأَفْسَدَ لَهَا مِنْ حِرْصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرَفِ لِدِينِهِ»
Anā Zakariyyā bnu Abī zāʾidata, ʿan muḥammadi bni ʿabdi al-Raḥmāni bni Saʿdi bni Zurārata, ʿan Ibni Kaʿbi bni Mālikin al-Anṣāriyyi, ʿan abīhi qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “mā dhiʾbāni ursilā fī Ghanamin biʾafsada lahā min ḥirṣi al-marʾi ʿalā al-māli wa-al-sharafi lidīnihi”
Zakariyyā ibn Abī Zāʾida reported to us, from Muḥammad ibn ʿAbd al-Raḥmān ibn Saʿd ibn Zurāra, from the son of Kaʿb ibn Mālik al-Anṣārī, from his father, who said: The Messenger of God, may God bless him and grant him peace, said: “Two wolves let loose among sheep do no more damage to them than a person’s eagerness for wealth and status does to his religion.”
فِي التَّهْلِيلِ وَالْحَمْدِ وَالِاسْتِغْفَارِ وَالِاسْتِرْجَاعِ
Fī al-tahlīli wa-al-ḥamdi wa-al-istighfāri wa-al-istirjāʿi
On declaring God’s oneness, praising Him, seeking forgiveness, and saying “We belong to God”
أَنَا الْمُثَنَّى بْنُ الصَّبَّاحِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: “ أَرْبَعُ خِصَالٍ، مَنْ كُنَّ فِيهِ بَنَى اللَّهُ لَهُ بَيْتًا فِي الْجَنَّةِ، مَنْ كَانَ عِصْمَةَ أَمْرِهِ : لَا إِلَٰهَ إِلَّا اللَّهُ، وَإِذَا أَصَابَتْهُ مُصِيبَةٌ قَالَ: إِنَّا لِلَّهِ، وَإِذَا أُعْطِيَ شَيْئًا قَالَ: الْحَمْدُ لِلَّهِ، وَإِذَا أَذْنَبَ ذَنْبًا قَالَ: أَسْتَغْفِرُ اللَّهَ ”
Anā al-Muthannā bnu al-Ṣabbāḥi, ʿan ʿAmri bni Shuʿaybin, ʿan abīhi, ʿan ʿabdi Allāhi bni ʿAmri bni al-ʿāṣi qāla: “ arbaʿu khiṣālin, man kunna fīhi banā Allāhu lahu baytan fī al-jannati, man kāna ʿiṣmata amrihi : lā ilāha illā Allāhu, wa-idhā aṣābathu muṣībatun qāla: innā li-llāhi, wa-idhā uʿṭiya shayʾan qāla: al-ḥamdu li-llāhi, wa-idhā adhnaba dhanban qāla: astaghfiru Allāha ”
Al-Muthannā ibn al-Ṣabbāḥ reported to us, from ʿAmr ibn Shuʿayb, from his father, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, who said: “There are four qualities: whoever possesses them, God builds him a house in Paradise. The safeguard of his affairs is ‘There is no god but God’; when a calamity befalls him, he says, ‘We belong to God’; when he is given something, he says, ‘Praise be to God’; and when he commits a sin, he says, ‘I seek God’s forgiveness.’”
بَابٌ فِي الِاسْتِهَانَةِ بِنِعْمَةِ اللَّهِ
Bābun fī al-istihānati biniʿmati Allāhi
Chapter on treating God’s blessing lightly
أَنَا بَقِيَّةُ بْنُ الْوَلِيدِ قَالَ: نَا أَبُو سَلَمَةَ الْحِمْصِيُّ، عَنْ يَحْيَى بْنِ جَابِرٍ الطَّائِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ امْرَأَةً مِنْ بَنِي إِسْرَائِيلَ أَنْجَتْ صَبِيًّا لَهَا بِكِسْرَةٍ مِنْ خُبْزٍ، ثُمَّ جَعَلَتْهَا فِي جُحْرٍ، فَسَلَّطَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهَا الْجُوعَ حَتَّى أَكَلَتْهَا»
Anā Baqiyyatu bnu al-Walīdi qāla: nā Abū Salamata al-Ḥimṣiyyu, ʿan Yaḥyā bni Jābirin al-Ṭāʾiyyi qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “inna imraʾatan min banī isrāʾīla anjat ṣabiyyan lahā bikisratin min khubzin, thumma jaʿalathā fī juḥrin, fasallaṭa Allāhu ʿazza wa-jalla ʿalayhā al-jūʿa ḥattā akalathā”
Baqiyya ibn al-Walīd reported to us: Abū Salama al-Ḥimṣī narrated to us, from Yaḥyā ibn Jābir al-Ṭāʾī, who said: The Messenger of God, may God bless him and grant him peace, said: “A woman of the Children of Israel cleaned her child after he relieved himself with a piece of bread, then put it in a hole. God, mighty and majestic, subjected her to hunger until she ate it.”
أَنَا بَقِيَّةُ قَالَ: أَنَا أَبُو سَلَمَةَ الْحِمْصِيُّ قَالَ: قَالَ أَبُو الدَّرْدَاءِ: «أَحْسِنُوا مُجَاوَرَةَ نِعَمِ اللَّهِ، لَا تَمَلُّوهَا، وَلَا تُنَفِّرُوهَا، فَإِنَّهَا لَقَلَّمَا نَفَرَتْ عَنْ قَوْمٍ فَعَادَتْ إِلَيْهِمْ»
Anā Baqiyyatu qāla: anā Abū Salamata al-Ḥimṣiyyu qāla: qāla Abū al-Dardāʾi: “aḥsinū mujāwarata niʿami Allāhi, lā tamallūhā, walā tunaffirūhā, faʾinnahā laqallamā nafarat ʿan qawmin faʿādat ilayhim”
Baqiyya reported to us: Abū Salama al-Ḥimṣī reported to us: Abū al-Dardāʾ said: “Be good neighbors to God’s blessings. Do not grow weary of them or drive them away, for seldom do they flee from a people and then return to them.”
فِي التَّوَاضُعِ
Fī al-tawāḍuʿi
On humility
أَنَا عَبْدُ الرَّحْمَٰنِ الْمَسْعُودِيُّ قَالَ: نَا عَوْنُ بْنُ عَبْدِ اللَّهِ، رَفَعَهُ قَالَ: «مَنْ كَانَ فِي صُورَةٍ حَسَنَةٍ، وَفِي مَوْضِعٍ لَا يُشِينُهُ، وَوُسِّعَ عَلَيْهِ مِنَ الرِّزْقِ، ثُمَّ تَوَاضَعَ لِلَّهِ تَبَارَكَ وَتَعَالَى، كَانَ مِنْ خَالِصِي اللَّهِ»
Anā ʿabdu al-Raḥmāni al-Masʿūdiyyu qāla: nā ʿAwnu bnu ʿabdi Allāhi, rafaʿahu qāla: “man kāna fī ṣūratin ḥasanatin, wa-fī mawḍiʿin lā yushīnuhu, wa-wussiʿa ʿalayhi mina al-rizqi, thumma tawāḍaʿa li-llāhi tabāraka wa-taʿālā, kāna min khāliṣī Allāhi”
ʿAbd al-Raḥmān al-Masʿūdī reported to us: ʿAwn ibn ʿAbd Allāh narrated to us, attributing it to the Prophet: “Whoever has a fine appearance, holds a position that does not disgrace him, and has been granted plentiful provision, yet humbles himself before God, blessed and exalted, is among God’s chosen ones.”
فِي تَعْظِيمِ الْمُنَافِقِ
Fī taʿẓīmi al-munāfiqi
On honoring the hypocrite
أَنَا ابْنُ حَوْطٍ، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ إِذَا قَالَ الرَّجُلُ لِلْمُنَافِقِ: سَيِّدًا، فَقَدْ أَهَانَ اللَّهَ ”
Anā Ibnu Ḥawṭin, ʿan Qatādata, ʿan ʿabdi Allāhi bni Buraydata, ʿan abīhi, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ idhā qāla al-rajulu li-l-munāfiqi: sayyidan, faqad ahāna Allāha ”
Ibn Ḥawṭ reported to us, from Qatāda, from ʿAbd Allāh ibn Burayda, from his father, from the Prophet, may God bless him and grant him peace, who said: “When a man calls a hypocrite ‘master,’ he has dishonored God.”
فِي كَرَاهِيَةِ مِشْيَةِ الْمُطَيْطَاءِ
Fī karāhiyati mishyati al-muṭayṭāʾi
On the disapproval of a swaggering gait
أَنَا مُوسَى بْنُ عُبَيْدَةَ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : «إِذَا مَشَتْ أُمَّتِي الْمُطَيْطَاءَ، وَخَدَمَتْهُمْ أَبْنَاءُ الْمُلُوكِ أَبْنَاءُ فَارِسَ وَالرُّومِ سَلَّطَ اللَّهُ شِرَارَهَا عَلَى خِيَارِهَا»
Anā Mūsā bnu ʿUbaydata, ʿan ʿabdi Allāhi bni Dīnārin, ʿani Ibni ʿUmara qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama : “idhā mashat ummatī al-muṭayṭāʾa, wa-khadamathum abnāʾu al-mulūki abnāʾu fārisa wa-al-rūmi sallaṭa Allāhu shirārahā ʿalā khiyārihā”
Mūsā ibn ʿUbayda reported to us, from ʿAbd Allāh ibn Dīnār, from Ibn ʿUmar, who said: The Messenger of God, may God bless him and grant him peace, said: “When my community walks with a swagger and the sons of kings, the sons of Persia and Byzantium, serve them, God will set its worst people over its best.”
بَابٌ فِي التَّوَاضُعِ وَكَرَاهِيَةِ الْكِبْرِ
Bābun fī al-tawāḍuʿi wa-karāhiyati al-kibri
Chapter on humility and the disapproval of arrogance
أَنَا يَحْيَى بْنُ أَيُّوبَ، عَنْ عُبَيْدِ اللَّهِ زَحْرٍ، عَنْ سَعْدِ بْنِ مَسْعُودٍ، أَنَّ مُعَاذَ بْنَ جَبَلٍ قَالَ: «لَنْ يَبْلُغَ عَبْدٌ ذُرْوَةَ الْإِيمَانِ حَتَّى يَكُونَ الضَّعَةُ أَحَبَّ إِلَيْهِ مِنَ الشَّرَفِ»
Anā Yaḥyā bnu Ayyūba, ʿan ʿUbaydi Allāhi Zaḥrin, ʿan Saʿdi bni masʿūdin, anna Muʿādha bna Jabalin qāla: “lan yablugha ʿabdun dhurwata al-īmāni ḥattā yakūna al-ḍaʿatu aḥabba ilayhi mina al-sharafi”
Yaḥyā ibn Ayyūb reported to us, from ʿUbayd Allāh Zaḥr, from Saʿd ibn Masʿūd, that Muʿādh ibn Jabal said: “A servant will not reach the summit of faith until lowliness is dearer to him than distinction.”
أَنَا يَحْيَى بْنُ عَمْرٍو الشَّيْبَانِيُّ، عَنْ مَكْحُولٍ، عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: «لَا يَبْلُغُ عَبْدٌ ذُرَى الْإِيمَانِ حَتَّى يَكُونَ التَّوَاضُعُ أَحَبَّ إِلَيْهِ مِنَ الشَّرَفِ، وَمَا قَلَّ مِنَ الدُّنْيَا أَحَبَّ إِلَيْهِ مِمَّا كَثُرَ، وَيَكُونُ مَنْ أَحَبَّ وَأَبْغَضَ فِي الْحَقِّ سَوَاءً، يَحْكُمُ لِلنَّاسِ كَمَا يَحْكُمُ لِنَفْسِهِ وَأَهْلِ بَيْتِهِ»
Anā Yaḥyā bnu ʿAmrin al-Shaybāniyyu, ʿan Makḥūlin, ʿan Muʿādhi bni Jabalin qāla: “lā yablughu ʿabdun dhurā al-īmāni ḥattā yakūna al-tawāḍuʿu aḥabba ilayhi mina al-sharafi, wa-mā qalla mina al-dunyā aḥabba ilayhi mimmā kathura, wa-yakūnu man aḥabba wa-abghaḍa fī al-ḥaqqi sawāʾan, yaḥkumu li-l-nāsi kamā yaḥkumu linafsihi wa-ahli baytihi”
Yaḥyā ibn ʿAmr al-Shaybānī reported to us, from Makḥūl, from Muʿādh ibn Jabal, who said: “A servant does not reach the summits of faith until humility is dearer to him than distinction, a little of this world is dearer to him than much, and those he loves and those he dislikes are equal in matters of right: he judges for others as he judges for himself and his household.”
نَا رَجُلٌ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: لِسَلْمَانَ: «يَا سَلْمَانُ، مَا أَعْلَمُ مِنْ أَمْرِ الْجَاهِلِيَّةِ شَيْئًا إِلَّا وَضَعَهُ اللَّهُ عَنَّا بِالْإِسْلَامِ، إِلَّا أَنَّا لَا نَنْكِحُ إِلَيْكُمْ، وَلَا نُنْكِحُكُمْ، فَهَلُمَّ فَلْنُزَوِّجْكَ ابْنَةَ الْخَطَّابِ» قَالَ: «أَفِرُّ وَاللَّهِ مِنَ الْكِبْرِ» قَالَ: فَتَفِرُّ مِنْهُ وَتَحْمِلُهُ عَلَيَّ، لَا حَاجَةَ لِي بِهِ
Nā rajulun, ʿan Yazīda bni Abī Ḥabībin qāla: qāla ʿUmaru bnu al-Khaṭṭābi: lisalmāna: “yā Salmānu, mā aʿlamu min amri al-jāhiliyyati shayʾan illā waḍaʿahu Allāhu ʿannā bi-al-islāmi, illā annā lā nankiḥu ilaykum, walā nunkiḥukum, fahalumma falnuzawwijka ibnata al-Khaṭṭābi” qāla: “afirru wa-Allāhi mina al-kibri” qāla: fatafirru minhu wa-taḥmiluhu ʿalayya, lā ḥājata lī bihi
A man narrated to us, from Yazīd ibn Abī Ḥabīb, who said: ʿUmar ibn al-Khaṭṭāb said to Salmān: “Salmān, I know of nothing belonging to the age of ignorance that God has not removed from us through Islam, except that we neither marry your women nor give ours in marriage to you. Come, then, let us marry you to the daughter of al-Khaṭṭāb.” He said, “By God, I am fleeing arrogance.” He said, “So you flee it and load it onto me! I have no need of it.”
أَنَا مُحَمَّدُ بْنُ الْعَجْلَانِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ يُحْشَرُ الْمُتَكَبِّرُونَ يَوْمَ الْقِيَامَةِ أَمْثَالَ الذَّرِّ فِي صُوَرِ الرِّجَالِ، يَغْشَاهُمُ الذُّلُّ مِنْ كُلِّ مَكَانٍ، يُسَاقُونَ إِلَى سِجْنِ جَهَنَّمَ، يُقَالُ لَهُ: بُولَسُ، تَعْلُوهُمْ نَارُ الْأَنْيَارِ، يُسْقَوْنَ مِنْ عُصَارَةِ أَهْلِ النَّارِ: طِينَةِ الْخَبَالِ ”
Anā muḥammadu bnu al-ʿajlāni, ʿan ʿAmri bni Shuʿaybin, ʿan abīhi, ʿan jaddihi, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ yuḥsharu al-mutakabbirūna yawma al-qiyāmati amthāla al-dharri fī ṣuwari al-rijāli, yaghshāhumu al-dhullu min kulli makānin, yusāqūna ilā sijni jahannama, yuqālu lahu: Būlasu, taʿlūhum nāru al-anyāri, yusqawna min ʿuṣārati ahli al-nāri: ṭīnati al-khabāli ”
Muḥammad ibn al-ʿAjlān reported to us, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, from the Prophet, may God bless him and grant him peace, who said: “The arrogant will be gathered on the Day of Resurrection like tiny ants in the forms of men, humiliation covering them from every side. They will be driven to a prison in Gehenna called Būlas. The fire of fires will rise over them, and they will be given the fluid wrung from the people of the Fire to drink: the mire of ruin.”
أَنَا عَبْدُ الرَّحْمَٰنِ بْنُ زَيْدٍ، عَنْ عَبْدِ الرَّحْمَٰنِ، رَجُلٍ مِنْ أَهْلِ صَنْعَاءَ قَالَ: أَرْسَلَ النَّجَاشِيُّ ذَاتَ يَوْمٍ إِلَى جَعْفَرٍ رَحِمَهُ اللَّهُ وَأَصْحَابِهِ، فَدَخَلُوا عَلَيْهِ، وَهُوَ فِي بَيْتٍ، عَلَيْهِ خُلْقَانٌ جَالِسٌ عَلَى التُّرَابِ، قَالَ جَعْفَرٌ: وَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكِ الْحَالِ، فَلَمَّا رَأَى مَا فِي وُجُوهِنَا قَالَ: إِنِّي أُبَشِّرُكُمْ بِمَا يَسُرُّكُمْ، إِنَّهُ جَاءَنِي مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ لِي، فَأَخْبَرَنِي أَنَّ اللَّهَ قَدْ نَصَرَ نَبِيَّهُ، وَأَهْلَكَ عَدُوَّهُ، وَأَسَرَ فُلَانًا وَفُلَانًا، وَقَتَلَ فُلَانًا وَفُلَانًا، الْتَقَوْا بِوَادٍ يُقَالُ لَهُ بَدْرٌ كَثِيرُ الْأَرَاكِ، كَأَنِّي أَنْظُرُ إِلَيْهِ، كُنْتُ أَرْعَى لِسَيِّدِي، رَجُلٍ مِنْ بَنِي ضَبَّةَ إِبِلَهُ، قَالَ جَعْفَرٌ: «مَا بَالُكَ جَالِسًا عَلَى التُّرَابِ؟ لَيْسَ تَحْتَكَ بِسَاطٌ وَعَلَيْكَ هَٰذِهِ الْأَخْلَاقُ» قَالَ: إِنَّمَا نَجِدُ فِيمَا أَنْزَلَ اللَّهُ عَلَى عِيسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ حَقًّا عَلَى عِبَادِ اللَّهِ أَنْ يُحْدِثُوا لِلَّهِ تَوَاضُعًا عِنْدَ كُلِّ مَا أَحْدَثَ لَهُمْ مِنْ نِعْمَةٍ، فَلَمَّا أَحْدَثَ اللَّهُ لَنَا نَصْرَ نَبِيِّهِ عَلَيْهِ السَّلَامُ أَحْدَثْتُ لِلَّهِ هَٰذَا التَّوَاضُعَ
Anā ʿabdu al-Raḥmāni bnu Zaydin, ʿan ʿabdi al-Raḥmāni, rajulin min ahli Ṣanʿāʾa qāla: arsala al-Najāshiyyu dhāta yawmin ilā Jaʿfarin raḥimahu Allāhu wa-aṣḥābihi, fadakhalū ʿalayhi, wahuwa fī baytin, ʿalayhi khulqānun jālisun ʿalā al-turābi, qāla Jaʿfarun: wa-ashfaqnā minhu ḥīna raʾaynāhu ʿalā tilki al-ḥāli, falammā raʾā mā fī wujūhinā qāla: innī ubashshirukum bimā yasurrukum, innahu jāʾanī min naḥwi arḍikum ʿaynun lī, faʾakhbaranī anna Allāha qad naṣara nabiyyahu, wa-ahlaka ʿaduwwahu, wa-asara fulānan wa-fulānan, wa-qatala fulānan wa-fulānan, altaqaw biwādin yuqālu lahu Badrun Kathīru al-arāki, kaʾannī anẓuru ilayhi, kuntu arʿā lisayyidī, rajulin min banī Ḍabbata ibilahu, qāla Jaʿfarun: “mā bāluka jālisan ʿalā al-turābi? laysa taḥtaka bisāṭun wa-ʿalayka hādhihi al-akhlāqu” qāla: innamā najidu fīmā anzala Allāhu ʿalā ʿĪsā ṣallā Allāhu ʿalayhi wa-sallama anna ḥaqqan ʿalā ʿIbādi Allāhi an yuḥdithū li-llāhi tawāḍuʿan ʿinda kulli mā aḥdatha lahum min niʿmatin, falammā aḥdatha Allāhu lanā naṣra nabiyyihi ʿalayhi al-salāmu aḥdathtu li-llāhi hādhā al-tawāḍuʿa
ʿAbd al-Raḥmān ibn Zayd reported to us, from ʿAbd al-Raḥmān, a man of Ṣanʿāʾ, who said: One day the Negus sent for Jaʿfar, may God have mercy on him, and his companions. They entered and found him in a room, wearing worn clothes and sitting on the earth. Jaʿfar said: We were apprehensive when we saw him in that state. When he saw what was on our faces, he said, “I bring you glad tidings that will please you. A scout of mine came from the direction of your land and told me that God has given His Prophet victory, destroyed his enemy, taken so-and-so and so-and-so captive, and killed so-and-so and so-and-so. They met in a valley called Badr, with many arāk trees. It is as though I can see it: I used to graze the camels of my master, a man of the Banū Ḍabba.” Jaʿfar said, “Why are you sitting on the earth, with no carpet beneath you, and wearing these worn clothes?” He said, “We find in what God revealed to Jesus, may God bless him and grant him peace, that God’s servants are bound to show Him fresh humility whenever He bestows a fresh blessing upon them. When God bestowed upon us the victory of His Prophet, peace be upon him, I showed God this humility.”
أَنَا عُبَيْدُ اللَّهِ بْنُ الْوَلِيدِ الْوَصَّافِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدٍ قَالَ: أُتِيَ النَّبِيُّ عَلَيْهِ السَّلَامُ بِطَعَامٍ، فَقَالَتْ لَهُ عَائِشَةُ: لَوْ أَكَلْتَ يَا نَبِيَّ اللَّهِ، وَأَنْتَ مُتَّكِئٌ كَانَ أَهْوَنَ عَلَيْكَ، فَأَصْغَى بِجَبْهَتِهِ حَتَّى كَادَ يَمَسُّ الْأَرْضَ بِهَا , قَالَ: «بَلْ آكُلُ كَمَا يَأْكُلُ الْعَبْدُ، وَأَنَا جَالِسٌ كَمَا يَجْلِسُ الْعَبْدُ، وَإِنَّمَا أَنَا عَبْدٌ» وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْلِسُ مُحْتَفِزًا
Anā ʿUbaydu Allāhi bnu al-Walīdi al-Waṣṣāfiyyu, ʿan ʿabdi Allāhi bni ʿUbaydin qāla: utiya al-nabiyyu ʿalayhi al-salāmu biṭaʿāmin, faqālat lahu ʿĀʾishatu: law akalta yā nabiyya Allāhi, wa-anta muttakiʾun kāna ahwana ʿalayka, faʾaṣghā bijabhatihi ḥattā kāda yamassu al-arḍa bihā , qāla: “bal ākulu kamā yaʾkulu al-ʿabdu, wa-anā jālisun kamā yajlisu al-ʿabdu, wa-innamā anā ʿabdun” wa-kāna al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama yajlisu muḥtafizan
ʿUbayd Allāh ibn al-Walīd al-Waṣṣāfī reported to us, from ʿAbd Allāh ibn ʿUbayd, who said: Food was brought to the Prophet, peace be upon him. ʿĀʾisha said to him, “Prophet of God, if you ate reclining, it would be easier for you.” He lowered his forehead until it almost touched the ground and said, “Rather, I eat as a servant eats and sit as a servant sits. I am only a servant.” The Prophet, may God bless him and grant him peace, used to sit drawn together in a crouched posture.
أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْحَاقَ، قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، وَابْنُ أَبِي نَجِيحٍ، وَيَحْيَى بْنُ عَبَّادٍ، قَالُوا: «أَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى وَقَفَ بِذِي طُوًى، وَهُوَ مُعْتَجِرٌ بِبُرْدٍ حِبَرَةٍ، فَلَمَّا اجْتَمَعَتْ عَلَيْهِ خُيُولُهُ، وَرَأَى مَا أَكْرَمَهُ اللَّهُ بِهِ تَوَاضَعَ لِلَّهِ حَتَّى إِنَّ عُثْنُونَهُ لَتَمَسُّ وَاسِطَةَ رَحْلِهِ»
Akhbaranī muḥammadu bnu Isḥāqa, qāla: ḥaddathanī ʿabdu Allāhi bnu Abī Bakrin, wa-Ibnu Abī Najīḥin, wa-Yaḥyā bnu ʿAbbādin, qālū: “aqbala rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ḥattā waqafa bidhī Ṭuwan, wahuwa muʿtajirun biburdin Ḥibaratin, falammā ijtamaʿat ʿalayhi khuyūluhu, wa-raʾā mā akramahu Allāhu bihi tawāḍaʿa li-llāhi ḥattā inna ʿuthnūnahu latamassu wāsiṭata raḥlihi”
Muḥammad ibn Isḥāq reported to me: ʿAbd Allāh ibn Abī Bakr, Ibn Abī Najīḥ, and Yaḥyā ibn ʿAbbād narrated to me, saying: “The Messenger of God, may God bless him and grant him peace, came and stopped at Dhū Ṭuwā, with a striped mantle wrapped around his head. When his cavalry gathered around him, and he saw the honor God had bestowed upon him, he humbled himself before God until his beard touched the central support of his saddle.”
أَنَا الْمَسْعُودِيُّ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ قَالَ: اضْطَجَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى حَصِيرٍ فَأَثَّرَ الْحَصِيرُ بِجِلْدِهِ، فَلَمَّا اسْتَيْقَظَ جَعَلْتُ أَمْسَحُ عَنْهُ، وَأَقُولُ: يَا رَسُولَ اللَّهِ، أَلَا آذَنْتَنِي قَبْلَ أَنْ تَنَامَ عَلَى هَٰذَا الْحَصِيرِ فَأَبْسِطَ لَكَ عَلَيْهِ شَيْئًا يَقِيكَ مِنْهُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا لِي وَلِلدُّنْيَا، وَمَا لِلدُّنْيَا وَلِي، مَا أَنَا وَالدُّنْيَا إِلَّا كَرَاكِبٍ اسْتَظَلَّ فِي فَيْءٍ، أَوْ ظِلِّ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا»
Anā al-Masʿūdiyyu, ʿan ʿAmri bni Murrata, ʿan Ibrāhīma, ʿan ʿAlqamata, ʿan ʿabdi Allāhi qāla: iḍṭajaʿa rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʿalā ḥaṣīrin faʾaththara al-ḥaṣīru bijildihi, falammā istayqaẓa jaʿaltu amsaḥu ʿanhu, wa-aqūlu: yā rasūla Allāhi, alā ādhantanī qabla an tanāma ʿalā hādhā al-ḥaṣīri faʾabsiṭa laka ʿalayhi shayʾan yaqīka minhu, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “mā lī wa-li-l-dunyā, wa-mā li-l-dunyā walī, mā anā wa-al-dunyā illā karākibin istaẓalla fī fayʾin, aw ẓilli shajaratin thumma rāḥa wa-tarakahā”
Al-Masʿūdī reported to us, from ʿAmr ibn Murra, from Ibrāhīm, from ʿAlqama, from ʿAbd Allāh, who said: The Messenger of God, may God bless him and grant him peace, lay on a mat, and it left marks on his skin. When he awoke, I began rubbing them away and saying, “Messenger of God, why did you not tell me before sleeping on this mat, so that I might spread something over it to protect you from it?” The Messenger of God, may God bless him and grant him peace, said: “What have I to do with this world, and what has this world to do with me? My relationship to this world is only that of a rider who rests in a tree’s shade, or shadow, then departs and leaves it behind.”
أَنَا عُبَيْدُ اللَّهِ بْنُ زَحْرٍ، عَنْ عَلِيِّ بْنِ يَزِيدَ، عَنِ الْقَاسِمِ، عَنْ أَبِي أُمَامَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَغْبَطَ أَوْلِيَائِي عِنْدِي مُؤْمِنٌ خَفِيفُ الْحَاذِ، ذُو حَظٍّ مِنْ صَلَاةٍ، أَحْسَنَ عِبَادَةَ رَبِّهِ، وَأَطَاعَهُ فِي الْعُمُرِ، وَكَانَ غَامِضًا فِي النَّاسِ، لَا يُشَارُ إِلَيْهِ بِالْأَصَابِعِ، وَكَانَ رِزْقُهُ كَفَافًا، فَصَبَرَ عَلَى ذَٰلِكَ» ثُمَّ نَقَدَ بِيَدِهِ، فَقَالَ: عُجِّلَتْ مَنِيَّتُهُ، قَلَّتْ بَوَاكِيهِ، قَلَّ تُرَاثُهُ
Anā ʿUbaydu Allāhi bnu Zaḥrin, ʿan ʿaliyyi bni Yazīda, ʿani al-Qāsimi, ʿan Abī Umāmata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “inna aghbaṭa awliyāʾī ʿindī muʾminun khafīfu al-ḥādhi, dhū ḥaẓẓin min ṣalātin, aḥsana ʿIbādata rabbihi, wa-aṭāʿahu fī al-ʿumuri, wa-kāna ghāmiḍan fī al-nāsi, lā yushāru ilayhi bi-al-aṣābiʿi, wa-kāna rizquhu kafāfan, faṣabara ʿalā dhālika” thumma naqada biyadihi, faqāla: ʿujjilat maniyyatuhu, qallat bawākīhi, qalla turāthuhu
ʿUbayd Allāh ibn Zaḥr reported to us, from ʿAlī ibn Yazīd, from al-Qāsim, from Abū Umāma, from the Prophet, may God bless him and grant him peace, who said: “The most enviable of my friends, in my estimation, is a believer lightly burdened, with a share of prayer, who worships his Lord well and obeys Him throughout his life; he is obscure among people, never pointed out with fingers. His provision is just sufficient, and he bears that patiently.” Then he snapped his fingers and said: “His death comes swiftly, his mourners are few, and his inheritance is small.”
وَبِهَٰذَا الْإِسْنَادِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ عَرَضَ عَلَيَّ رَبِّي تَبَارَكَ وَتَعَالَى لِيَجْعَلَ لِي بَطْحَاءَ مَكَّةَ ذَهَبًا، قُلْتُ: لَا يَا رَبِّ، وَلَٰكِنْ أَشْبَعُ يَوْمًا، وَأَجُوعُ يَوْمًا، أَوْ قَالَ: ثَلَاثًا، أَوْ نَحْوَ ذَا، فَإِذَا جُعْتُ تَضَرَّعْتُ إِلَيْكَ وَذَكَرْتُكَ، وَإِذَا شَبِعْتُ حَمِدْتُكَ وَشَكَرْتُكَ ”
Wa-bihādhā al-isnādi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ ʿaraḍa ʿalayya rabbī tabāraka wa-taʿālā liyajʿala lī baṭḥāʾa Makkata dhahaban, qultu: lā yā rabbi, wa-lākin ashbaʿu yawman, wa-ajūʿu yawman, aw qāla: thalāthan, aw naḥwa dhā, faʾidhā juʿtu taḍarraʿtu ilayka wa-dhakartuka, wa-idhā shabiʿtu ḥamidtuka wa-shakartuka ”
With this same chain, from the Prophet, may God bless him and grant him peace, who said: “My Lord, blessed and exalted, offered to make the valley floor of Mecca gold for me. I said, ‘No, my Lord. Rather, let me be full one day and hungry another’—or he said ‘three,’ or something like that—‘so that when I am hungry, I may entreat You and remember You, and when I am full, I may praise You and thank You.’”
فِي كَرَاهِيَةِ الْبُنْيَانِ
Fī karāhiyati al-bunyāni
On the disapproval of building
أَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ رَجُلٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ، لَوْ بَنَيْتَهُ يَعْنِي الْمَسْجِدَ , قَالَ: «لَا، بَلْ جَرَائِدُ عَلَى أَعْوَادٍ الشَّأْنُ أَعْجَلُ مِنْ ذَٰلِكَ»
Anā Jarīru bnu Ḥāzimin, ʿan rajulin, ʿan Saʿīdi bni al-Musayyibi qāla: qīla: yā rasūla Allāhi, law banaytahu yaʿnī al-masjida , qāla: “lā, bal jarāʾidu ʿalā aʿwādin al-shaʾnu aʿjalu min dhālika”
Jarīr ibn Ḥāzim reported to us, from a man, from Saʿīd ibn al-Musayyib, who said: It was said, “Messenger of God, if only you would build it,” meaning the mosque. He said, “No, just palm fronds laid on posts. The matter is more urgent than that.”
أَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ أَبِي جَعْفَرٍ قَالَ: قَالُوا: يَا رَسُولَ اللَّهِ، هَٰذِهِ، يَعْنُونَ الْمَسْجِدَ، يَقُولُونَ: طَيِّنْهُ , قَالَ: «لَا، بَلْ عَرْشٌ كَعَرْشِ مُوسَى» , يَعْنِي الْعَرِيشَ "
Anā Ibnu ʿuyaynata, ʿan ʿAmri bni Dīnārin, ʿan Abī Jaʿfarin qāla: qālū: yā rasūla Allāhi, hādhihi, yaʿnūna al-masjida, yaqūlūna: ṭayyinhu , qāla: “lā, bal ʿarshun kaʿarshi Mūsā” , yaʿnī al-ʿarīsha "
Ibn ʿUyayna reported to us, from ʿAmr ibn Dīnār, from Abū Jaʿfar, who said: They said, “Messenger of God, this,” meaning the mosque; they were saying, “Plaster it with clay.” He said, “No, just a shelter like Moses’ shelter,” meaning a roof of branches.
بَابٌ فِي الرِّضَا بِالدُّونِ مِنَ الْعَيْشِ
Bābun fī al-riḍā bi-al-dūni mina al-ʿayshi
Chapter on being content with a modest livelihood
أَنَا ابْنُ لَهِيعَةَ، عَنْ بَكْرِ بْنِ سَوَادَةَ، حَدَّثَهُ أَنَّ حَنَشًا، حَدَّثَهُ أَنَّ أُمَّ أَيْمَنَ غَرْبَلَتْ دَقِيقًا لِتَصْنَعَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَغِيفًا، فَمَرَّ بِهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «مَا هَٰذَا؟» فَقَالَتْ: طَعَامٌ نَصْنَعُهُ فِي أَرْضِنَا، فَأَحْبَبْتُ أَنْ أَصْنَعَ لَكَ رَغِيفًا، فَقَالَ لَهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «رُدِّيهِ، ثُمَّ اعْجِنِيهِ»
Anā Ibnu Lahīʿata, ʿan Bakri bni Sawādata, ḥaddathahu anna ḥanashan, ḥaddathahu anna umma Aymana gharbalat daqīqan litaṣnaʿa lirasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama raghīfan, famarra bihā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama faqāla: “mā hādhā?” faqālat: ṭaʿāmun naṣnaʿuhu fī arḍinā, faʾaḥbabtu an aṣnaʿa laka raghīfan, faqāla lahā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: “ruddīhi, thumma iʿjinīhi”
Ibn Lahīʿa reported to us, from Bakr ibn Sawāda, who narrated to him that Ḥanash narrated to him that Umm Ayman sifted flour to make a loaf for the Messenger of God, may God bless him and grant him peace. The Prophet, may God bless him and grant him peace, passed her and said, “What is this?” She said, “A food we make in our country; I wanted to make you a loaf.” The Prophet, may God bless him and grant him peace, said to her, “Put it back, then knead it.”
أَنَا حَيْوَةُ بْنُ شُرَيْحٍ، عَنْ عَمْرِو بْنِ مَالِكٍ، أَنَّ حُمَيْدَ بْنَ زِيَادٍ، حَدَّثَهُ، عَنْ يَزِيدَ بْنِ قُسَيْطٍ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُتِيَ بِسَوِيقٍ مِنْ سَوِيقِ اللَّوْزِ، فَلَمَّا خِيضَ قَالَ: “ مَا هَٰذَا؟ قَالُوا: سَوِيقٌ قَالَ: أَخِّرُوهُ عَنِّي، هَٰذَا شَرَابُ الْمُتْرَفِينَ ”
Anā Ḥaywatu bnu Shurayḥin, ʿan ʿAmri bni Mālikin, anna Ḥumayda bna Ziyādin, ḥaddathahu, ʿan Yazīda bni Qusayṭin, anna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama utiya bisawīqin min sawīqi al-lawzi, falammā khīḍa qāla: “ mā hādhā? qālū: sawīqun qāla: akhkhirūhu ʿannī, hādhā sharābu al-mutrafīna ”
Ḥaywa ibn Shurayḥ reported to us, from ʿAmr ibn Mālik, that Ḥumayd ibn Ziyād narrated to him, from Yazīd ibn Qusayṭ, that the Prophet, may God bless him and grant him peace, was brought some almond sawīq. When it had been mixed with liquid, he said, “What is this?” They said, “Sawīq.” He said, “Take it away from me. This is the drink of the pampered.”
بَابٌ فِي الذَّبِّ عَنْ عِرْضِ الْمُؤْمِنِ
Bābun fī al-dhabbi ʿan ʿirḍi al-Muʾmini
Chapter on defending a believer’s honor
أَنَا عُبَيْدُ اللَّهِ بْنُ أَبِي زِيَادٍ قَالَ: نَا شَهْرُ بْنُ حَوْشَبٍ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ غَنْمٍ، أَوِ الصُّنَابِحِيِّ أَوْ غَيْرِهِمَا قَالَ: دَخَلْتُ الْمَسْجِدَ، فَإِذَا بِضْعَةٌ وَثَلَاثُونَ رَجُلًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، كُلُّهُمْ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَجَلَسْتُ مَعَهُمْ سَاعَةً، وَكَانَ فِيهِمْ رَجُلٌ حَسَنُ الْهَيْئَةِ زِمِّيتٌ لَا يَكَادُ يُحَدِّثُهُمْ بِشَيْءٍ حَتَّى يَسْأَلُوهُ عَنْهُ، لَمْ أَعْرِفْهُ، ثُمَّ قُمْتُ لِحَاجَةٍ، فَأَخَذَتْنِي نَدَامَةٌ، فَلَمَّا أَصْبَحْتُ غَدَوْتُ أَلْتَمِسُهُمْ، فَلَمْ أَجِدْ أَحَدًا مِنْهُمْ، فَمَكَثْتُ حَتَّى تَعَالَى النَّهَارُ، وَزَالَتِ الشَّمْسُ، فَإِذَا أَنَا بِالرَّجُلِ الْحَسَنِ الْهَيْئَةِ، فَإِذَا هُوَ مُعَاذُ بْنُ جَبَلٍ، فَقُلْتُ: هَٰذَا الَّذِي كَانُوا يَنْتَهُونَ إِلَيْهِ، فَعَمَدَ إِلَى سَارِيَةٍ فَصَلَّى، فَقُمْتُ إِلَى جَنْبِهِ، فَصَلَّيْتُ رَكْعَتَيْنِ، ثُمَّ جَلَسْتُ، فَظَنَّ أَنَّ بِي حَاجَةً، فَصَلَّى ثُمَّ انْصَرَفَ، فَجَلَسْتُ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ مُسْتَقْبِلَهُ، فَمَكَثْتُ سَاعَةً لَا أَسْأَلُهُ عَنْ شَيْءٍ، وَلَا يُحَدِّثُنِي شَيْئًا، فَقُلْتُ: أَلَا تُحَدِّثُنِي رَحِمَكَ اللَّهُ؟، فَوَاللَّهِ إِنِّي لَأُحِبُّكَ لِجَلَالِ اللَّهِ، وَأُحِبُّ حَدِيثَكَ قَالَ: آللَّهِ إِنَّكَ لَتُحِبُّنِي لِجَلَالِ اللَّهِ، وَتُحِبُّ حَدِيثِي؟، فَقُلْتُ: وَاللَّهِ إِنِّي لَأُحِبُّكَ لِجَلَالِ اللَّهِ وَأُحِبُّ حَدِيثَكَ، فَقَالَهَا ثَلَاثًا، فَأَخَذَ بِحِبْوَتِي حَتَّى مَسَّتْ رُكْبَتِي رُكْبَتَهُ، ثُمَّ قَالَ: أَبْشِرْ إِنْ كُنْتَ صَادِقًا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ الَّذِينَ يَتَحَابُّونَ لِجَلَالِ اللَّهِ يُظِلُّهُمُ اللَّهُ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ» ، فَقُمْتُ مِنْ عِنْدِهِ فَرِحًا بِهَا، فَلَقِيتُ عُبَادَةَ بْنَ الصَّامِتِ، فَقُلْتُ: إِنَّ مُعَاذًا حَدَّثَنِي كَذَا وَكَذَا، أَفَسَمِعْتَهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ، يَرْوِي عَنْ رَبِّهِ أَنَّهُ قَالَ: «حَقَّتْ مَحَبَّتِي لِلَّذِينَ يَتَحَابُّونَ فِيَّ، وَحَقَّتْ مَحَبَّتِي لِلَّذِينَ يَتَجَالَسُونَ فِيَّ، وَحَقَّتْ مَحَبَّتِي لِلَّذِينَ يَتَبَاذَلُونَ فِيَّ، وَحَقَّتْ مَحَبَّتِي لِلَّذِينَ يَتَصَافُّونَ فِيَّ»
Anā ʿUbaydu Allāhi bnu Abī Ziyādin qāla: nā Shahru bnu Ḥawshabin, ʿan ʿabdi al-Raḥmāni bni Ghanmin, awi al-Ṣunābiḥiyyi aw ghayrihimā qāla: dakhaltu al-masjida, faʾidhā biḍʿatun wa-thalāthūna rajulan min aṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, kulluhum yuḥaddithu ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, fajalastu maʿahum sāʿatan, wa-kāna fīhim rajulun ḥasanu al-hayʾati zimmītun lā yakādu yuḥaddithuhum bishayʾin ḥattā yasʾalūhu ʿanhu, lam aʿrifhu, thumma qumtu liḥājatin, faʾakhadhatnī nadāmatun, falammā aṣbaḥtu ghadawtu altamisuhum, falam ajid aḥadan minhum, famakathtu ḥattā taʿālā al-nahāru, wa-zālati al-shamsu, faʾidhā anā bi-al-rajuli al-Ḥasani al-hayʾati, faʾidhā huwa Muʿādhu bnu Jabalin, faqultu: hādhā alladhī kānū yantahūna ilayhi, faʿamada ilā sāriyatin faṣallā, faqumtu ilā janbihi, faṣallaytu rakʿatayni, thumma jalastu, faẓanna anna bī ḥājatan, faṣallā thumma inṣarafa, fajalastu baynahu wa-bayna al-qiblati mustaqbilahu, famakathtu sāʿatan lā asʾaluhu ʿan shayʾin, walā yuḥaddithunī shayʾan, faqultu: alā tuḥaddithunī raḥimaka Allāhu?, fawa-Allāhi innī laʾuḥibbuka lijalāli Allāhi, wa-uḥibbu ḥadīthaka qāla: āllāhi innaka latuḥibbunī lijalāli Allāhi, wa-tuḥibbu ḥadīthī?, faqultu: wa-Allāhi innī laʾuḥibbuka lijalāli Allāhi wa-uḥibbu ḥadīthaka, faqālahā thalāthan, faʾakhadha biḥibwatī ḥattā massat rukbatī rukbatahu, thumma qāla: abshir in kunta ṣādiqan, faʾinnī samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: “inna alladhīna yataḥābbūna lijalāli Allāhi yuẓilluhumu Allāhu fī ẓilli ʿarshihi yawma lā ẓilla illā ẓilluhu” , faqumtu min ʿindihi fariḥan bihā, falaqītu ʿUbādata bna al-Ṣāmiti, faqultu: inna muʿādhan ḥaddathanī kadhā wa-kadhā, afasamiʿtahu min rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama? qāla: naʿam, samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu, yarwī ʿan rabbihi annahu qāla: “ḥaqqat maḥabbatī lilladhīna yataḥābbūna fiyya, wa-ḥaqqat maḥabbatī lilladhīna yatajālasūna fiyya, wa-ḥaqqat maḥabbatī lilladhīna yatabādhalūna fiyya, wa-ḥaqqat maḥabbatī lilladhīna yataṣāffūna fiyya”
ʿUbayd Allāh ibn Abī Ziyād reported to us: Shahr ibn Ḥawshab narrated to us, from ʿAbd al-Raḥmān ibn Ghanm, or al-Ṣunābiḥī, or someone other than the two, who said: I entered the mosque and found thirty-odd companions of the Messenger of God, may God bless him and grant him peace, all relating reports from the Messenger of God, may God bless him and grant him peace. I sat with them for a while. Among them was a dignified, well-presented man who hardly told them anything until they asked him about it. I did not know him. Then I got up on an errand, and regret seized me. The next morning I went early to look for them but found none of them. I waited until the day advanced and the sun passed its zenith; then I saw the well-presented man, who turned out to be Muʿādh ibn Jabal. I said, “This is the one to whom they used to defer.” He went to a pillar and prayed. I stood beside him, prayed two units, and sat down. Thinking I needed something, he finished praying and turned away. I sat facing him, between him and the prayer direction. For a while I asked him nothing and he told me nothing. Then I said, “Will you not tell me something, may God have mercy on you? By God, I love you for the sake of God’s majesty, and I love your conversation.” He said, “By God, do you truly love me for the sake of God’s majesty and love my conversation?” I said, “By God, I do love you for the sake of God’s majesty and love your conversation.” He repeated this three times, then grasped the garment I had wrapped around my knees until my knee touched his. He said, “Rejoice, if you are truthful, for I heard the Messenger of God, may God bless him and grant him peace, say, ‘Those who love one another for the sake of God’s majesty will be shaded by God in the shade of His Throne on the day when there is no shade except His shade.’” I left him rejoicing in this. I met ʿUbāda ibn al-Ṣāmit and said, “Muʿādh told me such-and-such. Did you hear it from the Messenger of God, may God bless him and grant him peace?” He said, “Yes. I heard the Messenger of God, may God bless him and grant him peace, relate from his Lord that He said: ‘My love is assured for those who love one another for My sake; My love is assured for those who sit together for My sake; My love is assured for those who give generously to one another for My sake; and My love is assured for those who show sincere friendship to one another for My sake.’”
أَنَا عَوْفٌ، عَنْ خَالِدٍ الرِّبْعِيِّ قَالَ: كُنَّا نُحَدَّثُ «أَنَّ مِمَّا يُعَجَّلُ عُقُوبَتُهُ» أَوْ قَالَ : “ لَا يُؤَخَّرُ عُقُوبَتُهُ: الْأَمَانَةُ تُخَانُ، وَالْإِحْسَانُ يُكْفَرُ، وَالرَّحِمُ تُقْطَعُ، وَالْبَغْيُ عَلَى النَّاسِ ”
Anā ʿAwfun, ʿan Khālidin al-Ribʿiyyi qāla: kunnā nuḥaddathu “anna mimmā yuʿajjalu ʿuqūbatuhu” aw qāla : “ lā yuʾakhkharu ʿuqūbatuhu: al-amānatu tukhānu, wa-al-iḥsānu yukfaru, wa-al-raḥimu tuqṭaʿu, wa-al-baghyu ʿalā al-nāsi ”
ʿAwf reported to us, from Khālid al-Ribʿī, who said: We used to be told: “Among the things whose punishment is hastened,” or he said, “whose punishment is not delayed, are a trust betrayed, kindness met with ingratitude, ties of kinship severed, and oppression of people.”
أَنَا عَبْدُ الْمُؤْمِنِ بْنُ خَالِدٍ الْحَنَفِيُّ، عَنْ أَبِي نَهِيكٍ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: «لَيْسَ حِفْظُ الْقُرْآنِ بِحِفْظِ الْحُرُوفِ، وَلَٰكِنْ بِإِقَامَةِ حُدُودِهِ»
Anā ʿabdu al-Muʾmini bnu Khālidin al-Ḥanafiyyu, ʿan Abī Nahīkin qāla: qāla ʿabdu Allāhi bnu masʿūdin: “laysa ḥifẓu al-qurʾāni biḥifẓi al-ḥurūfi, wa-lākin biʾiqāmati ḥudūdihi”
ʿAbd al-Muʾmin ibn Khālid al-Ḥanafī reported to us, from Abū Nahīk, who said: ʿAbd Allāh ibn Masʿūd said: “Preserving the Qurʾān does not consist in preserving its letters, but in observing its limits.”
أَنَا عَبْدُ اللَّهِ بْنُ مَيْسَرَةَ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي حُرَّةَ قَالَ: سَمِعْتُ خَالِدَ بْنَ يَزِيدَ بْنَ مُعَاوِيَةَ، يُحَدِّثُ مُجَاهِدًا أَنَّ الْقُرْآنَ يَقُولُ: «إِنِّي مَعَكَ مَا تَبِعْتَنِي، فَإِذَا لَمْ تَعْمَلْ بِي اتَّبَعْتُكَ حَتَّى آخُذَكَ عَلَى أَسْوَأِ عَمَلِكَ»
Anā ʿabdu Allāhi bnu Maysarata, ʿan Ibrāhīma bni Abī Ḥurrata qāla: samiʿtu Khālida bna Yazīda bna Muʿāwiyata, yuḥaddithu mujāhidan anna al-qurʾāna yaqūlu: “innī maʿaka mā tabiʿtanī, faʾidhā lam taʿmal bī ittabaʿtuka ḥattā ākhudhaka ʿalā aswaʾi ʿamalika”
ʿAbd Allāh ibn Maysara reported to us, from Ibrāhīm ibn Abī Ḥurra, who said: I heard Khālid ibn Yazīd ibn Muʿāwiya tell Mujāhid that the Qurʾān says: “I am with you so long as you follow me. But if you do not act upon me, I shall pursue you until I seize you over the worst of your deeds.”
أَنَا ابْنُ عَوْنٍ، عَنْ مُحَمَّدٍ قَالَ: سَأَلْتُ عُبَيْدَةَ، عَنْ تَفْسِيرِ آيَةٍ قَالَ: «اتَّقِ اللَّهَ، وَعَلَيْكَ بِالسَّدَادِ وَبِالصَّوَابِ، ذَهَبَ الَّذِينَ كَانُوا يَعْلَمُونَ فِيمَا أُنْزِلَ الْقُرْآنُ»
Anā Ibnu ʿAwnin, ʿan muḥammadin qāla: saʾaltu ʿUbaydata, ʿan tafsīri āyatin qāla: “ittaqi Allāha, wa-ʿalayka bi-al-sadādi wa-bi-al-ṣawābi, dhahaba alladhīna kānū yaʿlamūna fīmā unzila al-qurʾānu”
Ibn ʿAwn reported to us, from Muḥammad, who said: I asked ʿUbayda about the interpretation of a verse. He said: “Fear God and keep to soundness and correctness. Those who knew the circumstances in which the Qurʾān was revealed have gone.”
أَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِي مَخْزُومٍ النَّهْشَلِيِّ، عَنْ سَيَّارٍ أَبِي الْحَكَمِ قَالَ: قَالَ ابْنُ عُمَرَ: «إِنَّكُمْ تَسْتَفْتُونَنَا اسْتِفْتَاءَ قَوْمٍ، كَأَنَّا لَا نُسْأَلُ عَمَّا نُفْتِيكُمْ بِهِ»
Anā al-Muʿtamiru bnu Sulaymāna, ʿan Abī Makhzūmin al-Nahshaliyyi, ʿan Sayyārin Abī al-Ḥakami qāla: qāla Ibnu ʿUmara: “innakum tastaftūnanā istiftāʾa qawmin, kaʾannā lā nusʾalu ʿammā nuftīkum bihi”
Al-Muʿtamir ibn Sulaymān reported to us, from Abū Makhzūm al-Nahshalī, from Sayyār Abū al-Ḥakam, who said: Ibn ʿUmar said: “You seek rulings from us as though we would not be questioned about the rulings we give you.”
أَنَا الْجُرَيْرِيُّ، عَنْ أَبِي الْعَلَاءِ، عَنْ رَجُلٍ، مِنْ بَنِي حَنْظَلَةَ قَالَ: أَحْسَبُهُ مِنْ بَنِي مُجَاشِعٍ قَالَ: “ انْطَلَقْنَا نَؤُمُّ الْبَيْتَ، فَلَمَّا عَلَوْنَا فِي الْأَرْضِ، إِذَا نَحْنُ بِأَخْبِيَةٍ مَبْثُوثَةٍ، وَإِذَا فِيهَا فُسْطَاطٌ قَالَ: قُلْتُ لِأَصْحَابِي: عَلَيْكُمْ بِصَاحِبِ الْفُسْطَاطِ، فَإِنَّهُ سَيِّدُ الْقَوْمِ، فَانْتَهَيْنَا إِلَيْهِ، فَسَلَّمْنَا، فَاطَّلَعَ عَلَيْنَا مِنَ الْفُسْطَاطِ شَيْخٌ فَقَالَ: مَنِ الْقَوْمُ؟ قُلْنَا: مِنْ أَهْلِ الْعِرَاقِ، مِنْ أَهْلِ الْبَصْرَةِ، نَؤُمُّ الْبَيْتَ الْعَتِيقَ قَالَ: وَأَنَا قَدْ حَدَّثْتُ نَفْسِي بِذَٰلِكَ، قَالَ: قَالَ: وَلَا أَرَى إِلَّا سَأَصْحَبُكُمْ، فَأَتَانَا بِسَوِيقٍ لَهُ غَلِيظٍ، فَجَعَلَ يُطْعِمُنَا مِنْهُ وَيَسْقِينَا، ثُمَّ أَمَرَ الْغُلَامَ بِالرَّحِيلِ ”
Anā al-Jurayriyyu, ʿan Abī al-ʿalāʾi, ʿan rajulin, min banī Ḥanẓalata qāla: aḥsabuhu min banī Mujāshiʿin qāla: “ inṭalaqnā naʾummu al-bayta, falammā ʿalawnā fī al-arḍi, idhā naḥnu biʾakhbiyatin mabthūthatin, wa-idhā fīhā fusṭāṭun qāla: qultu liʾaṣḥābī: ʿalaykum biṣāḥibi al-fusṭāṭi, faʾinnahu sayyidu al-qawmi, fa-intahaynā ilayhi, fasallamnā, fa-iṭṭalaʿa ʿalaynā mina al-fusṭāṭi shaykhun faqāla: mani al-qawmu? qulnā: min ahli al-ʿirāqi, min ahli al-Baṣrati, naʾummu al-bayta al-ʿatīqa qāla: wa-anā qad ḥaddathtu nafsī bidhālika, qāla: qāla: walā arā illā saʾaṣḥabukum, faʾatānā bisawīqin lahu ghalīẓin, fajaʿala yuṭʿimunā minhu wa-yasqīnā, thumma amara al-ghulāma bi-al-raḥīli ”
Al-Jurayrī reported to us, from Abū al-ʿAlāʾ, from a man of the Banū Ḥanẓala—he said, “I think he was of the Banū Mujāshiʿ”—who said: “We set out toward the House. When we reached higher ground, we saw scattered tents, among them a large pavilion. I said to my companions, ‘Go to the owner of the pavilion, for he is the chief of the people.’ We reached it and greeted him, and an old man looked out at us from the pavilion. He said, ‘Who are you?’ We said, ‘People of Iraq, from Basra, heading for the Ancient House.’ He said, ‘I, too, have been thinking of doing that.’” He said: “He said, ‘I expect I shall accompany you.’ He brought us some thick sawīq of his and began giving us food and drink from it. Then he ordered the servant to prepare for departure.”
أَنَا حَرْمَلَةُ بْنُ عِمْرَانَ قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ أَبِي جَعْفَرٍ، “ أَنَّ ذَا الْقَرْنَيْنِ، كَانَ فِي بَعْضِ مَسِيرِهِ، إِذْ مَرَّ بِقَوْمٍ، وَقُبُورُهُمْ عَلَى أَبْوَابِ بُيُوتِهِمْ، وَإِذَا ثِيَابُهُمْ لَوْنٌ وَاحِدٌ، وَرِقَاعُهَا وَاحِدَةٌ، وَإِذَا هُمْ رِجَالٌ كُلُّهُمْ، لَيْسَ فِيهِمُ امْرَأَةٌ، فَتَوَسَّمَ رَجُلًا مِنْهُمْ، فَقَالَ لَهُ: لَقَدْ رَأَيْتُ شَيْئًا مَا رَأَيْتُهُ فِي شَيْءٍ مِمَّا سِرْتُ فِيهِ، فَقَالَ: وَمَا هُوَ؟ قَالَ: كَذَا وَكَذَا، قَالَ، هِيهِ؟ قَالَ: كَذَا وَكَذَا، قَالَ: أَمَّا هَٰذِهِ الْقُبُورُ الَّتِي عَلَى أَبْوَابِنَا فَإِنَّا جَعَلْنَاهَا مَوْعِظَةً لِقُلُوبِنَا، تَخْطُرُ عَلَى قَلْبِ رَجُلٍ الدُّنْيَا، فَيَخْرُجُ فَيَرَى الْقُبُورَ، فَيَرْجِعُ إِلَى نَفْسِهِ، فَيَقُولُ: إِلَى هَٰذَا الْمَصِيرُ، وَإِلَيْهَا صَارَ مَنْ كَانَ قَبْلَكَ، وَأَمَّا هَٰذِهِ الثِّيَابُ، فَإِنَّهُ لَا يَكَادُ رَجُلٌ يَلْبَسُ ثِيَابًا أَحْسَنَ مِنْ ثِيَابِ صَاحِبِهِ، إِلَّا رَأَى لَهُ بِهِ فَضْلًا عَلَى جَلِيسِهِ، وَأَمَّا مَا قُلْتَ: إِنَّكُمْ رِجَالٌ لَيْسَ مَعَكُمْ نِسَاءٌ، فَلَعَمْرِي، لَقَدْ خُلِقْنَا مِنْ ذَكَرٍ وَأُنْثَى، وَلَٰكِنَّ هَٰذَا الْقَلْبَ لَا نَشْغَلُهُ بِشَيْءٍ إِلَّا اشْتَغَلَ بِهِ، قَدْ جَعَلْنَا نِسَاءَنَا وَذَرَارِيَّنَا فِي قَرْيَةٍ قَرِيبَةٍ مِنَّا، فَإِذَا أَرَادَ الرَّجُلُ مِنْ أَهْلِهِ مَا يُرِيدُ الرَّجُلُ مِنْ أَهْلِهِ، أَتَاهَا فَبَاتَ مَعَهَا اللَّيْلَةَ وَاللَّيْلَتَيْنِ، ثُمَّ يَرْجِعُ إِلَى مَا هَاهُنَا، إِنَّمَا خَلَوْنَا هَاهُنَا لِلْعِبَادَةِ , قَالَ: مَا جِئْتُ لِأَعِظَكُمْ بِشَيْءٍ أَفْضَلَ مِمَّا وَعَظْتُمْ بِهِ أَنْفُسَكُمْ، سَلْنِي مَا شِئْتَ قَالَ: وَمَنْ أَنْتَ؟ قَالَ: ذُو الْقَرْنَيْنِ قَالَ: مَا أَسْأَلُكَ، وَلَا تَمْلِكُ لِي شَيْئًا، فَذَرْ , قَالَ: وَكَيْفَ؟ وَقَدْ أَعْطَانِي اللَّهُ مِنْ كُلِّ شَيْءٍ سَبَبًا قَالَ: لَا تَقْدِرُ عَلَى أَنْ تَأْتِيَنِي بِمَا لَمْ يُقَدَّرْ لِي، وَلَا تَصْرِفَ عَنِّي مَا قُدِّرَ لِي ”
Anā Ḥarmalatu bnu ʿImrāna qāla: ḥaddathanī ʿUbaydu Allāhi bnu Abī Jaʿfarin, “ anna dhā al-Qarnayni, kāna fī baʿḍi masīrihi, idh marra biqawmin, wa-qubūruhum ʿalā abwābi buyūtihim, wa-idhā thiyābuhum lawnun wāḥidun, wa-riqāʿuhā wāḥidatun, wa-idhā hum rijālun kulluhum, laysa fīhimu imraʾatun, fatawassama rajulan minhum, faqāla lahu: laqad raʾaytu shayʾan mā raʾaytuhu fī shayʾin mimmā sirtu fīhi, faqāla: wa-mā huwa? qāla: kadhā wa-kadhā, qāla, hīhi? qāla: kadhā wa-kadhā, qāla: ammā hādhihi al-qubūru allatī ʿalā abwābinā faʾinnā jaʿalnāhā mawʿiẓatan liqulūbinā, takhṭuru ʿalā qalbi rajulin al-dunyā, fayakhruju fayarā al-qubūra, fayarjiʿu ilā nafsihi, fayaqūlu: ilā hādhā al-maṣīru, wa-ilayhā ṣāra man kāna qablaka, wa-ammā hādhihi al-thiyābu, faʾinnahu lā yakādu rajulun yalbasu thiyāban aḥsana min thiyābi ṣāḥibihi, illā raʾā lahu bihi faḍlan ʿalā jalīsihi, wa-ammā mā qulta: innakum rijālun laysa maʿakum nisāʾun, falaʿamrī, laqad khuliqnā min dhakarin wa-unthā, wa-lākinna hādhā al-qalba lā nashghaluhu bishayʾin illā ishtaghala bihi, qad jaʿalnā nisāʾanā wa-dharāriyyanā fī qaryatin qarībatin minnā, faʾidhā arāda al-rajulu min ahlihi mā yurīdu al-rajulu min ahlihi, atāhā fabāta maʿahā al-laylata wa-al-laylatayni, thumma yarjiʿu ilā mā hāhunā, innamā khalawnā hāhunā li-l-ʿibādati , qāla: mā jiʾtu liʾaʿiẓakum bishayʾin afḍala mimmā waʿaẓtum bihi anfusakum, salnī mā shiʾta qāla: wa-man anta? qāla: dhū al-Qarnayni qāla: mā asʾaluka, walā tamliku lī shayʾan, fadhar , qāla: wa-kayfa? wa-qad aʿṭānī Allāhu min kulli shayʾin sababan qāla: lā taqdiru ʿalā an taʾtiyanī bimā lam yuqaddar lī, walā taṣrifa ʿannī mā quddira lī ”
Ḥarmala ibn ʿImrān reported to us: ʿUbayd Allāh ibn Abī Jaʿfar narrated to me: “During one of his journeys, Dhū al-Qarnayn passed a people whose graves were at the doors of their houses. Their clothes were all one color, with identical patches, and they were all men, with no woman among them. He singled out a man and said to him, ‘I have seen something I have not seen anywhere on my travels.’ He said, ‘What is it?’ He said, ‘Such-and-such.’ He said, ‘Go on.’ He said, ‘Such-and-such.’ The man said, ‘As for these graves at our doors, we have made them an admonition to our hearts. Worldly life occurs to a man’s heart; he goes out, sees the graves, and turns back to himself, saying, “This is the destination; those before you have gone to them.” As for these clothes, scarcely does a man wear clothes finer than his companion’s without seeing in them some superiority over the person beside him. As for your saying, “You are men with no women among you,” by my life, we were indeed created from male and female. But whatever we occupy this heart with, it becomes occupied with it. We have placed our wives and children in a village near us. When a man desires from his wife what a man desires from his wife, he goes to her and spends one or two nights with her, then returns here. We have withdrawn here only for worship.’ He said, ‘I have come with no admonition better than the admonition you have given yourselves. Ask me for whatever you wish.’ He said, ‘Who are you?’ He said, ‘Dhū al-Qarnayn.’ He said, ‘I ask nothing of you; you have no power over anything for me, so leave it.’ He said, ‘How can that be, when God has given me a means to everything?’ He said, ‘You cannot bring me what has not been decreed for me, nor turn away from me what has been decreed for me.’”
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، أَنَّهُ بَلَغَهُ “ أَنَّ ذَا الْقَرْنَيْنِ، فِي بَعْضِ مَسِيرِهِ دَخَلَ مَدِينَةً، فَاسْتَكَفَّ عَلَيْهِ أَهْلُهَا، يَنْظُرُونَ إِلَى مَرْكَبِهِ مِنَ الرِّجَالِ، وَالنِّسَاءِ، وَالصِّبْيَانِ، وَعِنْدَ بَابِهَا شَيْخٌ عَلَى عَمَلٍ لَهُ، فَمَرَّ بِهِ ذُو الْقَرْنَيْنِ فَلَمْ يَلْتَفِتِ الشَّيْخُ إِلَيْهِ، فَعَجِبَ ذُو الْقَرْنَيْنِ، فَأَرْسَلَ إِلَيْهِ، فَقَالَ: مَا شَأْنُكَ؟ اسْتَكَفَّ لِيَ النَّاسُ وَنَظَرُوا إِلَى مَرْكِبِي، فَقَالَ: فَمَا بَالُكَ أَنْتَ؟ قَالَ: لَمْ يُعْجِبْنِي مَا أَنْتَ فِيهِ، إِنِّي رَأَيْتُ مَلِكًا مَاتَ فِي يَوْمٍ هُوَ وَمِسْكِينٌ، وَلِمَوْتَانَا مَوْضِعٌ يُجْعَلُونَ فِيهِ، فَأُدْخِلَا جَمِيعًا، فَاطَّلَعْتُهُمَا بَعْدَ أَيَّامٍ، وَقَدْ تَغَيَّرَتْ أَكْفَانُهُمَا، ثُمَّ اطَّلَعْتُهُمَا وَقَدْ تَزَايَلَ لُحُومُهُمَا، ثُمَّ رَأَيْتُهُمَا تَقَلَّصَتِ الْعِظَامُ وَاخْتَلَطَتْ، فَمَا أَعْرِفُ الْمَلِكَ مِنَ الْمِسْكِينِ، فَمَا يُعْجِبُنِي مُلْكُكَ؟ قَالَ: مَا كَسْبُكَ؟ قَالَ: فِي يَدِي عَمَلٌ، أَكْسِبُ كُلَّ يَوْمٍ ثَلَاثَةَ دَرَاهِمَ، فَدِرْهَمٌ أَقْضِيهِ، وَدِرْهَمٌ آكُلُهُ، وَدِرْهَمٌ أُسَلِّفُهُ، فَأَمَّا الدِّرْهَمُ الَّذِي أَقْضِي فَأُنْفِقُهُ عَلَى أَبَوَيَّ، كَمَا كَانَا يُنْفِقَانِ عَلَيَّ وَأَنَا صَغِيرٌ حَتَّى بَلَغْتُ، فَأَنَا أَقْضِيهِمَا قَالَ: أَنْتَ، فَلَمَّا خَرَجَ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ ”
Anā Rishdīnu bnu Saʿdin qāla: ḥaddathanī ʿAmru bnu al-Ḥārithi, ʿan Saʿīdi bni Abī Hilālin, annahu balaghahu “ anna dhā al-Qarnayni, fī baʿḍi masīrihi dakhala madīnatan, fa-istakaffa ʿalayhi ahluhā, yanẓurūna ilā markabihi mina al-rijāli, wa-al-nisāʾi, wa-al-ṣibyāni, wa-ʿinda bābihā shaykhun ʿalā ʿamalin lahu, famarra bihi dhū al-Qarnayni falam yaltafiti al-shaykhu ilayhi, faʿajiba dhū al-Qarnayni, faʾarsala ilayhi, faqāla: mā shaʾnuka? istakaffa liya al-nāsu wa-naẓarū ilā markibī, faqāla: famā bāluka anta? qāla: lam yuʿjibnī mā anta fīhi, innī raʾaytu malikan māta fī yawmin huwa wa-miskīnun, wa-limawtānā mawḍiʿun yujʿalūna fīhi, faʾudkhilā jamīʿan, fa-iṭṭalaʿtuhumā baʿda ayyāmin, wa-qad taghayyarat akfānuhumā, thumma iṭṭalaʿtuhumā wa-qad tazāyala luḥūmuhumā, thumma raʾaytuhumā taqallaṣati al-ʿiẓāmu wa-ikhtalaṭat, famā aʿrifu al-Malika mina al-miskīni, famā yuʿjibunī mulkuka? qāla: mā kasbuka? qāla: fī yadī ʿamalun, aksibu kulla yawmin thalāthata darāhima, fadirhamun aqḍīhi, wa-dirhamun ākuluhu, wa-dirhamun usallifuhu, faʾammā al-dirhamu alladhī aqḍī faʾunfiquhu ʿalā abawayya, kamā kānā yunfiqāni ʿalayya wa-anā ṣaghīrun ḥattā balaghtu, faʾanā aqḍīhimā qāla: anta, falammā kharaja istakhlafahu ʿalā al-madīnati ”
Rishdīn ibn Saʿd reported to us: ʿAmr ibn al-Ḥārith narrated to me, from Saʿīd ibn Abī Hilāl, that it reached him: “On one of his journeys, Dhū al-Qarnayn entered a city. Its inhabitants—men, women, and children—crowded around him to look at his procession. At its gate was an old man attending to his work. Dhū al-Qarnayn passed him, but the old man did not turn toward him. Astonished, Dhū al-Qarnayn sent for him and said, ‘What is the matter with you? The people crowded around me and looked at my procession.’ He said, ‘What about you?’ The man said, ‘Your circumstances did not impress me. I saw a king die on the same day as a poor man. We have a place where our dead are laid, and both were put there together. I looked in on them some days later, and their shrouds had changed. Then I looked in on them, and their flesh had fallen away. Then I saw that their bones had shriveled and become mixed together, so I could not distinguish the king from the poor man. Why, then, should your kingship impress me?’ He said, ‘What is your livelihood?’ He said, ‘I have a trade in my hands and earn three dirhams each day: one dirham I repay, one I consume, and one I lend in advance. The dirham I repay I spend on my parents, as they used to spend on me when I was small until I grew up; thus I repay them.’ He said, ‘You …’ When he left, he appointed him governor of the city.”
أَنَا سُفْيَانُ، عَنْ أَبِي سِنَانٍ الشَّيْبَانِيِّ قَالَ: سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ يَقُولُ: “ كَانَ لِسُلَيْمَانَ سِتُّمِائَةُ أَلْفِ كُرْسِيٍّ، وَقَالَ غَيْرُهُ: كَانَتِ الرِّيحُ تَرْفَعُهُ، وَالرِّيحُ تُظِلُّهُ، يَلِيهِ الْإِنْسُ، ثُمَّ الْجِنُّ، فَتَغْدُو بِهِ شَهْرًا، وَتَرُوحُ بِهِ شَهْرًا، فَتَمُرُّ بِالسُّنْبُلَةِ فَلَا تُحَرِّكُهَا، فَمَرَّ بِرَجُلٍ فَتَعَجَّبَ مِنْهُ، فَقَالَ لَهُ سُلَيْمَانُ: تَسْبِيحَةٌ وَاحِدَةٌ خَيْرٌ مِمَّا أَنَا فِيهِ ”
Anā sufyānu, ʿan Abī Sinānin al-Shaybāniyyi qāla: samiʿtu Saʿīda bna Jubayrin yaqūlu: “ kāna lisulaymāna sittumiʾatu alfi kursiyyin, wa-qāla ghayruhu: kānati al-rīḥu tarfaʿuhu, wa-al-rīḥu tuẓilluhu, yalīhi al-insu, thumma al-jinnu, fataghdū bihi shahran, wa-tarūḥu bihi shahran, fatamurru bi-al-sunbulati falā tuḥarrikuhā, famarra birajulin fataʿajjaba minhu, faqāla lahu Sulaymānu: tasbīḥatun wāḥidatun khayrun mimmā anā fīhi ”
Sufyān reported to us, from Abū Sinān al-Shaybānī, who said: I heard Saʿīd ibn Jubayr say: “Solomon had six hundred thousand seats.” Someone else said: “The wind carried him, and the wind shaded him, with humans nearest to him and then the jinn. It carried him a month’s journey in the morning and a month’s journey in the evening, passing an ear of grain without moving it. He passed a man who marveled at him. Solomon said to him, ‘One declaration of God’s glory is better than what I possess.’”
أَنَا سُفْيَانُ، عَنْ زِيَادٍ أَبِي عُثْمَانَ، مَوْلَى مُصْعَبٍ، عَنِ الْحَسَنِ قَالَ: “ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً إِلَّا عَلَيْهِ تَبِعَةٌ، إِلَّا سُلَيْمَانَ بْنَ دَاوُدَ فَإِنَّ اللَّهَ قَالَ: {هَٰذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ} [ص: ٣٩] ”
Anā sufyānu, ʿan Ziyādin Abī ʿUthmāna, mawlā Muṣʿabin, ʿani al-Ḥasani qāla: “ mā Anʿama Allāhu ʿalā ʿabdin niʿmatan illā ʿalayhi tabiʿatun, illā Sulaymāna bna Dāwūda faʾinna Allāha qāla: {hādhā ʿaṭāʾunā fa-umnun aw amsik bighayri ḥisābin} [Ṣād: 39] ”
Sufyān reported to us, from Ziyād Abū ʿUthmān, the client of Muṣʿab, from al-Ḥasan, who said: “Whenever God bestows a blessing on a servant, he bears responsibility for it, except Solomon son of David, for God said: ‘This is Our gift; give freely or withhold, without reckoning’ [Ṣād 38:39].”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ قَالَ: سَمِعْتُ الْجُرَيْرِيَّ، يُحَدِّثُ، عَنْ أَبِي نَضْرَةَ، عَنْ أُسَيْرِ بْنِ جَابِرٍ قَالَ: كُنَّا نَجْلِسُ بِالْكُوفَةِ إِلَى مُحَدِّثٍ لَنَا، فَإِذَا تَفَرَّقَ النَّاسُ بَقِيَ رِجَالٌ، فِيهِمْ رَجُلٌ لَا أَسْمَعُ أَحَدًا يَتَكَلَّمُ كَلَامَهُ , قَالَ: فَأَحْبَبْتُهُ وَوَقَعَ حُبُّهُ فِي قَلْبِي , قَالَ: فَبَيْنَا كَذَٰلِكَ إِذْ فَقَدْتُهُ، فَقُلْتُ لِأَصْحَابِي: ذَٰلِكَ الرَّجُلُ كَذَا وَكَذَا، الَّذِي كَانَ يُجَالِسُنَا، هَلْ يَعْرِفُهُ أَحَدٌ مِنْكُمْ؟ فَقَالَ رَجُلٌ: نَعَمْ، ذَٰلِكَ أُوَيْسٌ الْقَرَنِيُّ، قُلْتُ: هَلْ تُهْدِي إِلَى مَنْزِلِهِ؟ قَالَ: نَعَمْ، فَانْطَلَقْتُ مَعَهُ، حَتَّى ضَرَبْتُ عَلَيْهِ حُجْرَتَهُ قَالَ: فَخَرَجَ، فَقُلْتُ لَهُ: يَا أَخِي، مَا مَنَعَكَ أَنْ تَأْتِيَنَا؟ قَالَ: الْعُرْيُ، لَمْ يَكُنْ لِي شَيْءٌ آتِيكُمْ فِيهِ قَالَ: وَعَلَيَّ بُرْدٌ، فَقُلْتُ لَهُ: الْبَسْ هَٰذَا الْبُرْدَ، فَقَالَ: لَا تَفْعَلْ، فَإِنِّي , إِنْ لَبِسْتُ هَٰذَا الْبُرْدَ اسْتَهْزَأَ بِيَ النَّاسُ وَآذَوْنِي، فَلَمْ أَزَلْ بِهِ حَتَّى لَبِسَهُ، وَخَرَجَ عَلَيْهِمْ، فَقَالُوا: مَنْ خَادَعَ عَنْ بُرْدِهِ هَٰذَا؟ فَجَاءَ فَوَضَعَهُ قَالَ: فَأَتَيْتُهُمْ، فَقُلْتُ: مَا تُرِيدُونَ إِلَى هَٰذَا الرَّجُلِ؟ قَدْ آذَيْتُمُوهُ، الرَّجُلُ يَكْتَسِي مَرَّةً، وَيَعْرَى مَرَّةً قَالَ: وَأَخَذْتُهُمْ بِلِسَانِي أَخْذًا شَدِيدًا قَالَ: وَثَمَّ رَجُلٌ مِنْ أَصْحَابِهِ، فَهُوَ الَّذِي يَسْخَرُ بِهِ، فَوَفَدَ أَهْلُ الْكُوفَةِ إِلَى عُمَرَ، وَوَفَدَ ذَٰلِكَ الرَّجُلُ فِيهِمْ، فَقَالَ عُمَرُ: أَهَٰهُنَا أَحَدٌ مِنَ الْقَرَنِيِّينَ، فَجَاءَ ذَٰلِكَ الرَّجُلُ، فَقَالَ عُمَرُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَنَا: “ إِنَّهُ يَقْدُمُ عَلَيْكُمْ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ يُقَالُ لَهُ أُوَيْسٌ، لَا يَدَعُ بِالْيَمَنِ غَيْرَ أُمٍّ لَهُ، قَدْ كَانَ بِهِ بَيَاضٌ فَدَعَا اللَّهَ فَأَذْهَبَهُ عَنْهُ إِلَّا مَوْضِعَ الدِّينَارِ، أَوْ قَالَ: مِثْلَ مَوْضِعِ الدِّرْهَمِ، فَمَنْ لَقِيَهُ مِنْكُمْ، فَمُرُوهُ فَلْيَسْتَغْفِرْ لَكُمْ ” قَالَ: فَقَدِمَ عَلَيْنَا هَٰهُنَا، فَقُلْتُ: مَنْ أَنْتَ؟ قَالَ: أَنَا أُوَيْسٌ قَالَ: مَنْ تَرَكْتَ بِالْيَمَنِ؟ قَالَ: أُمًّا لِي، فَقُلْتُ: هَلْ كَانَ بِكَ بَيَاضٌ؟ فَدَعَوْتَ اللَّهَ فَأَذْهَبَهُ عَنْكَ، إِلَّا مِثْلَ مَوْضِعِ الدِّينَارِ، أَوْ مِثْلَ مَوْضِعِ الدِّرْهَمِ؟ قَالَ: نَعَمْ، قُلْتُ: اسْتَغْفِرْ لِي قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَيَسْتَغْفِرُ مِثْلِي لِمِثْلِكَ؟ قَالَ: فَاسْتَغْفَرَ لَهُ , قَالَ: فَقُلْتُ: أَنْتَ أَخِي فَلَا تُفَارِقْنِي قَالَ: فَانْمَلَسَ مِنِّي، فَأُنْبِئْتُ أَنَّهُ قَدِمَ عَلَيْكُمُ الْكُوفَةَ قَالَ: فَجَعَلَ يُحَقِّرُهُ عَمَّا يَقُولُ فِيهِ عُمَرُ، فَجَعَلَ يَقُولُ: مَا ذَٰلِكَ فِينَا، وَلَا نَعْرِفُ هَٰذَا؟ قَالَ عُمَرُ: بَلَى، إِنَّهُ رَجُلٌ كَذَا، جَعَلَ أَيْ يَصِفُ مِنْ أَمْرِهِ، فَقَالَ ذَٰلِكَ الرَّجُلُ: عِنْدَنَا رَجُلٌ يُسْخَرُ بِهِ، يُقَالُ لَهُ أُوَيْسٌ، قَالَ لَهُ: أَدْرِكْ قَالَ: وَمَا أَرَاكَ تُدْرِكُ، فَأَقْبَلَ الرَّجُلُ حَتَّى دَخَلَ عَلَيْهِ، قَبْلَ أَنْ يَأْتِيَ أَهْلَهُ، فَقَالَ أُوَيْسٌ: مَا كَانَتْ هَٰذِهِ عَادَتَكَ، فَمَا بَالُكَ؟ قَالَ: أَنْشُدُكَ اللَّهَ لَقِيَنِي عُمَرُ فَقَالَ: كَذَا وَكَذَا، فَاسْتَغْفِرْ لِي قَالَ: لَا أَسْتَغْفِرُ لَكَ حَتَّى تَجْعَلَ عَلَيْكَ أَنَّكَ لَا تَسْخَرُ بِي، وَلَا تَذْكُرُ مَا سَمِعْتَ مِنْ عُمَرَ إِلَى أَحَدٍ , قَالَ: لَكَ ذَٰلِكَ، فَاسْتَغْفَرَ لَهُ، قَالَ أَسِيرٌ: فَمَا لَبِثْنَا حَتَّى فَشَا حَدِيثُهُ فِي الْكُوفَةِ قَالَ: فَأَتَيْتُهُ، فَقُلْتُ: يَا أَخِي، أَلَا أُرَاكَ أَنْتَ الْعَجَبَ وَكُنَّا لَا نَشْعُرُ بِهِ قَالَ: مَا كَانَ فِي هَٰذَا مَا أَتَبَلَّغُ فِيهِ إِلَى النَّاسِ، وَمَا يُجْزَى كُلُّ عَبْدٍ إِلَّا بِعَمَلِهِ , قَالَ: فَلَمَّا فَشَا الْحَدِيثُ قَالَ: هَرَبَ فَذَهَبَ
Anā Sulaymānu bnu al-Mughīrati qāla: samiʿtu al-Jurayriyya, yuḥaddithu, ʿan Abī Naḍrata, ʿan Usayri bni Jābirin qāla: kunnā najlisu bi-al-kūfati ilā muḥaddithin lanā, faʾidhā tafarraqa al-nāsu baqiya rijālun, fīhim rajulun lā asmaʿu aḥadan yatakallamu kalāmahu , qāla: faʾaḥbabtuhu wa-waqaʿa ḥubbuhu fī qalbī , qāla: fabaynā kadhālika idh faqadtuhu, faqultu liʾaṣḥābī: dhālika al-rajulu kadhā wa-kadhā, alladhī kāna yujālisunā, hal yaʿrifuhu aḥadun minkum? faqāla rajulun: naʿam, dhālika Uwaysun al-Qaraniyyu, qultu: hal tuhdī ilā manzilihi? qāla: naʿam, fa-inṭalaqtu maʿahu, ḥattā ḍarabtu ʿalayhi ḥujratahu qāla: fakharaja, faqultu lahu: yā akhī, mā manaʿaka an taʾtiyanā? qāla: al-ʿuryu, lam yakun lī shayʾun ātīkum fīhi qāla: wa-ʿalayya burdun, faqultu lahu: albas hādhā al-burda, faqāla: lā tafʿal, faʾinnī , in labistu hādhā al-burda istahzaʾa biya al-nāsu wa-ādhawnī, falam azal bihi ḥattā labisahu, wa-kharaja ʿalayhim, faqālū: man khādaʿa ʿan burdihi hādhā? fajāʾa fawaḍaʿahu qāla: faʾataytuhum, faqultu: mā turīdūna ilā hādhā al-rajuli? qad ādhaytumūhu, al-rajulu yaktasī Marratan, wa-yaʿrā Marratan qāla: wa-akhadhtuhum bilisānī akhdhan shadīdan qāla: wa-thamma rajulun min aṣḥābihi, fahuwa alladhī yaskharu bihi, fawafada ahlu al-Kūfati ilā ʿUmara, wa-wafada dhālika al-rajulu fīhim, faqāla ʿUmaru: ahāhunā aḥadun mina al-qaraniyyīna, fajāʾa dhālika al-rajulu, faqāla ʿUmaru: inna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla lanā: “ innahu yaqdumu ʿalaykum rajulun min ahli al-Yamani yuqālu lahu Uwaysun, lā yadaʿu bi-al-yamani ghayra ummin lahu, qad kāna bihi bayāḍun fadaʿā Allāha faʾadhhabahu ʿanhu illā mawḍiʿa al-dīnāri, aw qāla: mithla mawḍiʿi al-dirhami, faman laqiyahu minkum, famurūhu falyastaghfir lakum ” qāla: faqadima ʿalaynā hāhunā, faqultu: man anta? qāla: anā Uwaysun qāla: man tarakta bi-al-yamani? qāla: umman lī, faqultu: hal kāna bika bayāḍun? fadaʿawta Allāha faʾadhhabahu ʿanka, illā mithla mawḍiʿi al-dīnāri, aw mithla mawḍiʿi al-dirhami? qāla: naʿam, qultu: istaghfir lī qāla: yā amīra al-muʾminīna, ayastaghfiru mithlī limithlika? qāla: fa-istaghfara lahu , qāla: faqultu: anta akhī falā tufāriqnī qāla: fa-inmalasa minnī, faʾunbiʾtu annahu qadima ʿalaykumu al-Kūfata qāla: fajaʿala yuḥaqqiruhu ʿammā yaqūlu fīhi ʿUmaru, fajaʿala yaqūlu: mā dhālika fīnā, walā naʿrifu hādhā? qāla ʿUmaru: balā, innahu rajulun kadhā, jaʿala ay yaṣifu min amrihi, faqāla dhālika al-rajulu: ʿindanā rajulun yuskharu bihi, yuqālu lahu Uwaysun, qāla lahu: adrik qāla: wa-mā arāka tudriku, faʾaqbala al-rajulu ḥattā dakhala ʿalayhi, qabla an yaʾtiya ahlahu, faqāla Uwaysun: mā kānat hādhihi ʿādataka, famā bāluka? qāla: anshuduka Allāha laqiyanī ʿUmaru faqāla: kadhā wa-kadhā, fa-istaghfir lī qāla: lā astaghfiru laka ḥattā tajʿala ʿalayka annaka lā taskharu bī, walā tadhkuru mā samiʿta min ʿUmara ilā aḥadin , qāla: laka dhālika, fa-istaghfara lahu, qāla Asīrun: famā labithnā ḥattā fashā ḥadīthuhu fī al-Kūfati qāla: faʾataytuhu, faqultu: yā akhī, alā urāka anta al-ʿajaba wa-kunnā lā nashʿuru bihi qāla: mā kāna fī hādhā mā ataballaghu fīhi ilā al-nāsi, wa-mā yujzā kullu ʿabdin illā biʿamalihi , qāla: falammā fashā al-ḥadīthu qāla: haraba fadhahaba
Sulaymān ibn al-Mughīra reported to us: I heard al-Jurayrī narrate, from Abū Naḍra, from Usayr ibn Jābir, who said: We used to sit in Kufa with a man who narrated to us. When the people dispersed, some men remained, among them a man whose manner of speaking I heard from no one else. He said: I loved him, and love for him entered my heart. Then, while things were like this, I missed him and asked my companions, “That man, such-and-such, who used to sit with us: does any of you know him?” A man said, “Yes, that is Uways al-Qaranī.” I said, “Can you show me his house?” He said, “Yes.” I went with him until I knocked at his room. He came out, and I said, “Brother, what has kept you from coming to us?” He said, “Lack of clothing. I had nothing to wear to come to you.” I was wearing a mantle and said, “Put on this mantle.” He said, “Do not do that. If I wear this mantle, people will mock me and hurt me.” I persisted until he put it on and went out to them. They said, “Whom did he trick out of this mantle?” He came back and took it off. I went to them and said, “What do you want with this man? You have hurt him. A man is clothed at one time and without clothing at another.” I rebuked them severely. Among his companions was one who used to mock him. A delegation from Kufa went to ʿUmar, and that man was among them. ʿUmar said, “Is anyone of Qaran here?” That man came forward. ʿUmar said, “The Messenger of God, may God bless him and grant him peace, told us: ‘A man from Yemen called Uways will come to you. He will leave behind in Yemen only his mother. He had a white skin condition, but he prayed to God and God removed it, except for a spot the size of a dinar,’ or he said, ‘the size of a dirham. Whoever among you meets him should ask him to seek forgiveness for you.’” He said: “He came to us here. I asked, ‘Who are you?’ He said, ‘I am Uways.’ I asked, ‘Whom did you leave in Yemen?’ He said, ‘My mother.’ I asked, ‘Did you have a white skin condition, then pray to God, who removed it except for a spot the size of a dinar or a dirham?’ He said, ‘Yes.’ I said, ‘Seek forgiveness for me.’ He said, ‘Commander of the Believers, should someone like me seek forgiveness for someone like you?’” He said: He sought forgiveness for him. He said: “I said, ‘You are my brother, so do not leave me.’ But he slipped away from me, and I was told that he had come to you in Kufa.” The man kept considering him too insignificant for what ʿUmar was saying about him, and kept saying, “There is no such person among us; we do not know this man.” ʿUmar said, “Indeed there is. He is a man of such-and-such description,” and began describing him. The man said, “There is a man among us who is mocked, called Uways.” He said to him, “Catch up with him! But I do not think you will manage it.” The man returned and went to him before going home. Uways said, “This has not been your habit. What is the matter?” He said, “I beseech you by God: ʿUmar met me and said such-and-such, so seek forgiveness for me.” He said, “I will not seek forgiveness for you until you undertake not to mock me and not to tell anyone what you heard from ʿUmar.” He said, “You have my promise.” So he sought forgiveness for him. Asīr said: Before long, word of him spread in Kufa. I went to him and said, “Brother, I see that you are the wonder, and we did not realize it!” He said, “There was nothing in this by which I should seek standing among people. Every servant is recompensed only for his deeds.” He said: When the report spread, he fled and went away.
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ، عَنْ مُطَرِّفٍ قَالَ: “ مَا سَمِعْتُ أَحَدًا يَمْدَحُنِي إِلَّا تَصَاغَرَتْ إِلَيَّ نَفْسِي، أَوْ قَالَ: مَقَتُّ نَفْسِي ” قَالَ: فَذَكَرْتُ ذَٰلِكَ لِيَزِيدَ بْنِ مُسْلِمٍ قَالَ: «مَا مِنَ النَّاسِ أَحَدٌ يَسْمَعُ هَٰذَا إِلَّا سَيَنْزُو بِهِ الشَّيْطَانُ، وَلَٰكِنَّ الْمُؤْمِنَ يُرَاجِعُ»
Anā Sulaymānu bnu al-Mughīrati, ʿan thābitin, ʿan Muṭarrifin qāla: “ mā samiʿtu aḥadan yamdaḥunī illā taṣāgharat ilayya nafsī, aw qāla: maqattu nafsī ” qāla: fadhakartu dhālika liyazīda bni Muslimin qāla: “mā mina al-nāsi aḥadun yasmaʿu hādhā illā sayanzū bihi al-shayṭānu, wa-lākinna al-Muʾmina yurājiʿu”
Sulaymān ibn al-Mughīra reported to us, from Thābit, from Muṭarrif, who said: “Whenever I heard anyone praise me, I felt smaller in my own eyes,” or he said, “I loathed myself.” He said: I mentioned that to Yazīd ibn Muslim. He said: “No one hears this without Satan making him leap with pride, but the believer checks himself.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ، مَنْ أَهْلُ الْجَنَّةِ؟ قَالَ: «مَنْ لَا يَمُوتُ حَتَّى يُمْلَأَ سَمْعُهُ مِمَّا يُحِبُّ» قَالَ: قِيلَ يَا رَسُولَ اللَّهِ، مَنْ أَهْلُ النَّارِ؟ قَالَ: «مَنْ لَا يَمُوتُ حَتَّى يُمْلَأَ سَمْعُهُ مِمَّا يَكْرَهُ»
Anā Sulaymānu bnu al-Mughīrati, ʿan thābitin qāla: qīla: yā rasūla Allāhi, man ahlu al-jannati? qāla: “man lā yamūtu ḥattā yumlaʾa samʿuhu mimmā yuḥibbu” qāla: qīla yā rasūla Allāhi, man ahlu al-nāri? qāla: “man lā yamūtu ḥattā yumlaʾa samʿuhu mimmā yakrahu”
Sulaymān ibn al-Mughīra reported to us, from Thābit, who said: It was asked, “Messenger of God, who are the people of Paradise?” He said, “Those who do not die until their ears have been filled with what they love.” It was asked, “Messenger of God, who are the people of the Fire?” He said, “Those who do not die until their ears have been filled with what they hate.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: كَانَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ يَقُولُ: «مَا عَمِلْتُ عَمَلًا مُنْذُ كَذَا وَكَذَا سَنَةً، أُبَالِي مَنْ يَرَاهُ مِنَ النَّاسِ إِلَّا حَاجَةَ الرَّجُلِ إِلَى أَهْلِهِ، أَوْ حَاجَتَهُ مِنَ الْخَلَاءِ»
Anā Sulaymānu bnu al-Mughīrati, ʿan Ḥumaydi bni Hilālin, qāla: kāna Abū Muslimin al-Khawlāniyyu yaqūlu: “mā ʿamiltu ʿamalan mundhu kadhā wa-kadhā sanatan, ubālī man yarāhu mina al-nāsi illā ḥājata al-rajuli ilā ahlihi, aw ḥājatahu mina al-khalāʾi”
Sulaymān ibn al-Mughīra reported to us, from Ḥumayd ibn Hilāl, who said: Abū Muslim al-Khawlānī used to say: “For such-and-such a number of years, I have done nothing that I cared whether people saw, except a man’s intimacy with his wife or his relieving himself.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ، فِيمَا نَعْلَمُ قَالَ: كَانَ صِلَةُ صَنَعَ مَسْجِدًا بِالْجُبَّانِ، فَكَانَ يَنْطَلِقُ فَيُصَلِّي فِيهِ، ثُمَّ يَرْجِعُ فَيَمُرُّ عَلَى مَجْلِسٍ، فَأَتَاهُمْ فَسَلَّمَ عَلَيْهِمْ، فَقَالَ: «أَلَا تُحَدِّثُونِي عَنْ قَوْمٍ أَتَوْا أَرْضًا، فَجَعَلُوا يَنَامُونَ اللَّيْلَ، وَيَجُورُونَ النَّهَارَ، فَمَتَى يَبْلُغُونَ؟» قَالُوا: لَا مَتَى، فَقَالَ: «السَّلَامُ عَلَيْكُمْ» ، وَتَرَكَهُمْ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: أَلَا تَدْرُونَ مَنْ يَعْنِي؟ مَا عَنَى غَيْرَكُمْ قَالَ: «فَأَقْبَلَ إِقْبَالًا حَسَنًا وَتَرَكَ مَجْلِسَهُمْ»
Anā Sulaymānu bnu al-Mughīrati, ʿan thābitin, fīmā naʿlamu qāla: kāna ṣilatu ṣanaʿa masjidan bi-al-jubbāni, fakāna yanṭaliqu fayuṣallī fīhi, thumma yarjiʿu fayamurru ʿalā majlisin, faʾatāhum fasallama ʿalayhim, faqāla: “alā tuḥaddithūnī ʿan qawmin ataw arḍan, fajaʿalū yanāmūna al-layla, wa-yajūrūna al-nahāra, famatā yablughūna?” qālū: lā matā, faqāla: “al-salāmu ʿalaykum” , wa-tarakahum, faqāla rajulun mina al-qawmi: alā tadrūna man yaʿnī? mā ʿanā ghayrakum qāla: “faʾaqbala iqbālan ḥasanan wa-taraka majlisahum”
Sulaymān ibn al-Mughīra reported to us, from Thābit, as far as we know, who said: Ṣila had made a place of prayer in the cemetery. He would go and pray there, then return, passing a gathering. He came to them, greeted them, and said, “Tell me about people who arrive in a land, then sleep at night and stray from the path by day: when will they reach their destination?” They said, “Never.” He said, “Peace be upon you,” and left them. A man in the group said, “Do you not know whom he means? He means none other than you.” He said: “He then turned earnestly toward the good and abandoned their gathering.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ قَالَ: كَانَ رِجَالٌ مِنْ بَنِي عَدِيٍّ قَدْ أَدْرَكْتُ بَعْضَهُمْ، إِنْ كَانَ أَحَدُهُمْ لَيُصَلِّي مَا يَأْتِي فِرَاشَهُ إِلَّا حَبْوًا
Anā Sulaymānu bnu al-Mughīrati, ʿan thābitin qāla: kāna rijālun min banī ʿadiyyin qad adraktu baʿḍahum, in kāna aḥaduhum layuṣallī mā yaʾtī firāshahu illā ḥabwan
Sulaymān ibn al-Mughīra reported to us, from Thābit, who said: There were men of the Banū ʿAdī, some of whom I met: one of them would pray so much that he could reach his bed only by crawling.
أَنَا سُلَيْمَانُ، عَنْ ثَابِتٍ قَالَ: أَتَيْنَا أَخًا لَنَا مَرِيضًا نَعُودُهُ، فَتَحَدَّثَ الْقَوْمُ بَيْنَهُمْ «أَنَّ الْإِنْسَانَ إِذَا يَمْرَضُ يُرْفَعُ لَهُ مَا كَانَ يَعْمَلُ، وَهُوَ صَحِيحٌ» قَالَ مُسْلِمٌ: «لَيْسَ هَٰكَذَا كُنَّا نَسْمَعُ، وَلَٰكِنْ يُرْفَعُ لَهُ أَحْسَنُ مَا كَانَ يَعْمَلُ» وَأَنَا صَاحِبٌ لَنَا، عَنْ مُسْلِمِ بْنِ يَسَارٍ أَنَّ أَهْلَ الشَّامِ لَمَّا دَخَلُوا، وَهَزَمُوا أَهْلَ الْبَصْرَةِ زَمَنَ ابْنِ الْأَشْعَثِ فَصَوَّتَ أَهْلُ دَارِ مُسْلِمِ بْنِ يَسَارٍ، فَقَالَتْ لَهُ أُمُّ وَلَدِهِ: أَمَا سَمِعْتَ الصَّوْتَ؟ قَالَ: «مَا سَمِعْتُهُ» قَالَ سُلَيْمَانُ: كَانَ مُسْلِمُ بْنُ يَسَارٍ إِذَا رُئِيَ يُصَلِّي كَأَنَّهُ ثَوْبٌ مُلْقًى، أَيْ لَا يَتَحَرَّكُ مِنْهُ شَيْءٌ قَالَ سُلَيْمَانُ، وَقَالَ يُونُسُ بْنُ عُبَيْدٍ: «مَا أَعْلَمُ شَيْئًا الْيَوْمَ أَقَلَّ مِنْ دِرْهَمٍ طَيِّبٍ يُنْفِقُهُ صَاحِبُهُ فِي حَقٍّ، أَوْ أَخٍ يُسْكَنُ إِلَيْهِ فِي الْإِسْلَامِ» قَالَ: «مَا يَزْدَادَانِ إِلَّا قِلَّةً»
Anā Sulaymānu, ʿan thābitin qāla: ataynā akhan lanā marīḍan naʿūduhu, fataḥaddatha al-qawmu baynahum “anna al-insāna idhā yamraḍu yurfaʿu lahu mā kāna yaʿmalu, wahuwa ṣaḥīḥun” qāla Muslimun: “laysa hākadhā kunnā nasmaʿu, wa-lākin yurfaʿu lahu aḥsanu mā kāna yaʿmalu” wa-anā ṣāḥibun lanā, ʿan Muslimi bni Yasārin anna ahla al-shāmi lammā dakhalū, wa-hazamū ahla al-Baṣrati zamana Ibni al-Ashʿathi faṣawwata ahlu dāri Muslimi bni Yasārin, faqālat lahu ummu waladihi: amā samiʿta al-ṣawta? qāla: “mā samiʿtuhu” qāla Sulaymānu: kāna Muslimu bnu Yasārin idhā ruʾiya yuṣallī kaʾannahu thawbun mulqan, ay lā yataḥarraku minhu shayʾun qāla Sulaymānu, wa-qāla Yūnusu bnu ʿUbaydin: “mā aʿlamu shayʾan al-yawma aqalla min dirhamin ṭayyibin yunfiquhu ṣāḥibuhu fī ḥaqqin, aw akhin yuskanu ilayhi fī al-islāmi” qāla: “mā yazdādāni illā qillatan”
Sulaymān reported to us, from Thābit, who said: We went to visit a sick brother of ours. The people were discussing among themselves how, when someone becomes ill, the deeds he used to perform in health continue to be credited to him. Muslim said, “That is not how we used to hear it. Rather, the best of what he used to do is credited to him.” A companion of ours reported to us, from Muslim ibn Yasār, that when the Syrians entered and defeated the people of Basra in the days of Ibn al-Ashʿath, the people of Muslim ibn Yasār’s household cried out. The mother of his child said to him, “Did you not hear the shouting?” He said, “I did not hear it.” Sulaymān said: When Muslim ibn Yasār was seen praying, he looked like a garment laid down; that is, no part of him moved. Sulaymān said: Yūnus ibn ʿUbayd said, “I know of nothing rarer today than a lawfully earned dirham that its owner spends rightly, or a brother in Islam in whom one can find reassurance.” He said, “Both only grow rarer.”
وَعَنْ ثَابِتٍ قَالَ: جَاءَ رَجُلٌ إِلَى الصُّفَّةِ، فَقَالَ: «أَلَا تُحَدِّثُونِي عَنْ شَيْءٍ أَسْأَلُكُمْ عَنْهُ؟» أَتَيْتُ عَلَى رَجُلٍ أَعْتَقَ أَرْبَعَةَ مُحَرَّرِينَ قَالَ: فَرَآهُ رَجُلٌ فَقَالَ: يَا رَبِّ، لَيْسَ عِنْدِي مَا أُعْتِقُ، وَلَٰكِنْ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، فَأَيُّ الْعَمَلَيْنِ أَفْضَلُ فِيمَا تَرَوْنَ؟ فَمَا عَدَلُوا وَمَا مَيَّلُوا أَنَّ “ مَنْ قَالَ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، أَفْضَلُ مِمَّا صَنَعَ ذَٰلِكَ الرَّجُلُ ”
Wa-ʿan thābitin qāla: jāʾa rajulun ilā al-ṣuffati, faqāla: “alā tuḥaddithūnī ʿan shayʾin asʾalukum ʿanhu?” ataytu ʿalā rajulin aʿtaqa arbaʿata muḥarrarīna qāla: faraʾāhu rajulun faqāla: yā rabbi, laysa ʿindī mā uʿtiqu, wa-lākin: subḥāna Allāhi, wa-al-ḥamdu li-llāhi, walā ilāha illā Allāhu, wa-Allāhu akbaru, faʾayyu al-ʿamalayni afḍalu fīmā tarawna? famā ʿadalū wa-mā mayyalū anna “ man qāla: subḥāna Allāhi, wa-al-ḥamdu li-llāhi, walā ilāha illā Allāhu, wa-Allāhu akbaru, afḍalu mimmā ṣanaʿa dhālika al-rajulu ”
From Thābit, who said: A man came to the Ṣuffa and said, “Will you tell me about something I want to ask you? I came upon a man who emancipated four slaves. Another man saw him and said, ‘My Lord, I have nothing with which to emancipate slaves, but: glory be to God, praise be to God, there is no god but God, and God is greatest.’ Which of the two deeds do you think better?” They neither departed from nor wavered over this judgment: “Saying ‘Glory be to God, praise be to God, there is no god but God, and God is greatest’ is better than what that man did.”
قَالَ سُلَيْمَانُ، وَنَا صَاحِبٌ لَنَا، عَنِ ابْنِ زَيْدٍ قَالَ: سَمِعْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، وَهُوَ يَخْطُبُ يَقُولُ: «أَلَا إِنَّ أَفْضَلَ الْعَمَلِ أَدَاءُ الْفَرَائِضِ، وَإِمْسَاكٌ عَنِ الْمَحَارِمِ»
Qāla Sulaymānu, wa-nā ṣāḥibun lanā, ʿani Ibni Zaydin qāla: samiʿtu ʿUmara bna ʿabdi al-ʿazīzi, wahuwa yakhṭubu yaqūlu: “alā inna afḍala al-ʿamali adāʾu al-farāʾiḍi, wa-imsākun ʿani al-maḥārimi”
Sulaymān said: A companion of ours narrated to us, from Ibn Zayd, who said: I heard ʿUmar ibn ʿAbd al-ʿAzīz say in a sermon: “Indeed, the best deeds are fulfilling the obligations and refraining from forbidden things.”
أَنَا سُلَيْمَانُ قَالَ: سَمِعْتُ ابْنَ عَوْنٍ يَقُولُ: «مَا رَأَيْتُ رَجُلًا أَعْظَمَ رَجَاءً لِهَٰذِهِ الْأُمَّةِ، وَلَا أَشَدَّ عَلَى نَفْسِهِ مِنْ مُحَمَّدٍ، يَعْنِي ابْنَ سِيرِينَ»
Anā Sulaymānu qāla: samiʿtu Ibna ʿAwnin yaqūlu: “mā raʾaytu rajulan aʿẓama rajāʾan lihādhihi al-ummati, walā ashadda ʿalā nafsihi min muḥammadin, yaʿnī Ibna Sīrīna”
Sulaymān reported to us: I heard Ibn ʿAwn say: “I have never seen a man with greater hope for this community, or greater severity toward himself, than Muḥammad,” meaning Ibn Sīrīn.
أَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي رَوَّادٍ، عَنْ سَعْدٍ، عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: «اعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ، وَاحْسَبْ نَفْسَكَ مَعَ الْمَوْتَى، وَاجْتَنِبْ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا مُسْتَجَابَةٌ»
Anā ʿabdu al-ʿazīzi bnu Abī Rawwādin, ʿan Saʿdin, ʿan Zaydi bni Arqama qāla: “uʿbudi Allāha kaʾannaka tarāhu, faʾin lam takun tarāhu faʾinnahu yarāka, wa-iḥsab nafsaka maʿa al-mawtā, wa-ijtanib daʿwata al-maẓlūmi faʾinnahā mustajābatun”
ʿAbd al-ʿAzīz ibn Abī Rawwād reported to us, from Saʿd, from Zayd ibn Arqam, who said: “Worship God as though you see Him. If you do not see Him, He sees you. Count yourself among the dead, and beware the supplication of the wronged, for it is answered.”
أَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ مُسْلِمِ بْنِ جُنْدَبٍ، أَنَّ الْحَارِثَ بْنَ عَمْرٍو الْهُذَلِيَّ أَخْبَرَهُ أَنَّهُمْ كَانُوا جُلُوسًا عِنْدَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فَجَاءَهُ. . . فَقَالَ:. . . إِنَّ بِهَٰذَا لَسَفْعَةً مِنَ الشَّيْطَانِ قَالَ: فَتَحَدَّثْنَا ثُمَّ. . . إِلَيْهِ ذَٰلِكَ الرَّجُلُ، فَقَالَ: أَلَمْ أَسْمَعْ مَا قُلْتَ؟ فَقَالَ لَهُ عَبْدُ اللَّهِ. . . هَاهُنَا أَحَدٌ خَيْرًا مِنْكَ؟ قَالَ: لَا، «عَسَى أَنْ يَكُونَ خَيْرًا مِنْكَ» أَوْ كَلِمَةً نَحْوَ هَٰذِهِ
Anā Ibnu Abī Dhiʾbin, ʿan Muslimi bni Jundabin, anna al-Ḥāritha bna ʿAmrin al-Hudhaliyya akhbarahu annahum kānū julūsan ʿinda ʿabdi Allāhi bni masʿūdin fajāʾahu. . . faqāla:. . . inna bihādhā lasafʿatan mina al-shayṭāni qāla: fataḥaddathnā thumma. . . ilayhi dhālika al-rajulu, faqāla: alam asmaʿ mā qulta? faqāla lahu ʿabdu Allāhi. . . hāhunā aḥadun khayran minka? qāla: lā, “ʿasā an yakūna khayran minka” aw kalimatan naḥwa hādhihi
Ibn Abī Dhiʾb reported to us, from Muslim ibn Jundab, that al-Ḥārith ibn ʿAmr al-Hudhalī told him that they were sitting with ʿAbd Allāh ibn Masʿūd when there came to him … He said: “… this one certainly bears a touch from Satan.” He said: We conversed, then … that man to him, and said, “Did I not hear what you said?” ʿAbd Allāh said to him: “… anyone here better than you?” He said, “No.” “Perhaps he is better than you,” or words to that effect.
أَنَا حَمَّادُ بْنُ زَيْدٍ قَالَ: حَدَّثَنِي رَجُلٌ، أَنَّ الصَّلْتَ دَخَلَ عَلَى ابْنِ سِيرِينَ وَعَلَيْهِ ثِيَابٌ مِنْ صُوفٍ، فَنَظَرَ إِلَيْهِ مُحَمَّدٌ نَظَرًا تَكْرَهُهُ ثُمَّ قَالَ:. . . إِنَّ نَاسًا يَلْبَسُونَ الصُّوفَ يَقُولُونَ: إِنَّ عِيسَى كَانَ يَلْبَسُ الصُّوفَ، وَقَدْ. . . لَا أَتَّهِمُ «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَلْبَسُ الْقُطْنَ، وَالْكَتَّانَ، وَالْيُمْنَةَ» فَسُنَّةُ نَبِيِّنَا، أَوْ قَالَ: نَبِيُّ اللَّهِ أَحَقُّ أَنْ يُتَّبَعَ
Anā Ḥammādu bnu Zaydin qāla: ḥaddathanī rajulun, anna al-Ṣalta dakhala ʿalā Ibni Sīrīna wa-ʿalayhi thiyābun min ṣūfin, fanaẓara ilayhi muḥammadun naẓaran takrahuhu thumma qāla:. . . inna nāsan yalbasūna al-ṣūfa yaqūlūna: inna ʿĪsā kāna yalbasu al-ṣūfa, wa-qad. . . lā attahimu “anna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama kāna yalbasu al-quṭna, wa-al-kattāna, wa-al-yumnata” fasunnatu nabiyyinā, aw qāla: nabiyyu Allāhi aḥaqqu an yuttabaʿa
Ḥammād ibn Zayd reported to us: A man narrated to me that al-Ṣalt entered upon Ibn Sīrīn wearing woolen clothes. Muḥammad looked at him in a way one would dislike, then said: “… Some people wear wool, saying that Jesus used to wear wool. And indeed … I do not suspect … that the Messenger of God, may God bless him and grant him peace, used to wear cotton, linen, and Yemeni cloth. The practice of our Prophet”—or he said, “God’s Prophet”—“has a greater claim to be followed.”
أَنَا أَبُو عَوَانَةَ، عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ مَعْبَدِ بْنِ هُرْمُزَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، أَنَّهُ حَضَرَ رَجُلًا مِنَ الْأَنْصَارِ الْمَوْتُ، فَقَالَ: مَنْ فِي الْبَيْتِ؟ قَالُوا: أَهْلُكَ وَإِخْوَانُكَ وَجُلَسَاؤُكَ فِي الْمَسْجِدِ، فَقَالَ: أَقْعِدُونِي، فَأَسْنَدَهُ ابْنُهُ إِلَى صَدْرِهِ، وَفَتَحَ عَيْنَيْهِ فَسَلَّمَ عَلَى الْقَوْمِ فَرَدُّوا عَلَيْهِ، وَقَالُوا لَهُ خَيْرًا، فَقَالَ: أَمَا إِنِّي مُحَدِّثُكُمُ الْيَوْمَ حَدِيثًا مَا حَدَّثْتُ بِهِ أَحَدًا مُنْذُ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ احْتِسَابًا، وَمَا أُحَدِّثُكُمُوهُ الْيَوْمَ إِلَّا احْتِسَابًا، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ تَوَضَّأَ فِي بَيْتِهِ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ يُصَلِّي فِي جَمَاعَةِ الْمُسْلِمِينَ، لَمْ يَرْفَعْ رِجْلَهُ الْيُمْنَى إِلَّا كَتَبَ اللَّهُ بِهَا حَسَنَةً، وَلَمْ يَضَعْ رِجْلَهُ الْيُسْرَى إِلَّا حَطَّ اللَّهُ بِهَا خَطِيئَةً، حَتَّى يَأْتِيَ الْمَسْجِدَ، فَلْيَقْرُبْ أَوْ لِيَبْعُدْ، فَإِذَا صَلَّى بِصَلَاةِ الْإِمَامِ انْصَرَفَ وَقَدْ غُفِرَ لَهُ، فَإِنْ هُوَ أَدْرَكَ بَعْضًا وَفَاتَهُ بَعْضٌ، فَإِنَّ مَا فَاتَهُ كَانَ كَذَٰلِكَ، فَإِنْ هُوَ أَدْرَكَ الصَّلَاةَ، فَأَتَمَّ الصَّلَاةَ رُكُوعَهَا وَسُجُودَهَا كَانَ كَذَٰلِكَ» أَنَا جَرِيرُ بْنُ حَازِمٍ عَنْ. . .
Anā Abū ʿAwānata, ʿan Yaʿlā bni ʿAṭāʾin, ʿan Maʿbadi bni Hurmuza, ʿan Saʿīdi bni al-Musayyibi, annahu ḥaḍara rajulan mina al-anṣāri al-mawtu, faqāla: man fī al-bayti? qālū: ahluka wa-ikhwānuka wa-julasāʾuka fī al-masjidi, faqāla: aqʿidūnī, faʾasnadahu ibnuhu ilā ṣadrihi, wa-fataḥa ʿaynayhi fasallama ʿalā al-qawmi faraddū ʿalayhi, wa-qālū lahu khayran, faqāla: amā innī muḥaddithukumu al-yawma ḥadīthan mā ḥaddathtu bihi aḥadan mundhu samiʿtuhu min rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama iḥtisāban, wa-mā uḥaddithukumūhu al-yawma illā iḥtisāban, samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: “man tawaḍḍaʾa fī baytihi faʾaḥsana al-wuḍūʾa, thumma kharaja ilā al-masjidi yuṣallī fī jamāʿati al-muslimīna, lam yarfaʿ rijlahu al-yumnā illā kataba Allāhu bihā ḥasanatan, wa-lam yaḍaʿ rijlahu al-yusrā illā ḥaṭṭa Allāhu bihā khaṭīʾatan, ḥattā yaʾtiya al-masjida, falyaqrub aw liyabʿud, faʾidhā ṣallā biṣalāti al-imāmi inṣarafa wa-qad ghufira lahu, faʾin huwa adraka baʿḍan wa-fātahu baʿḍun, faʾinna mā fātahu kāna kadhālika, faʾin huwa adraka al-ṣalāta, faʾatamma al-ṣalāta rukūʿahā wa-sujūdahā kāna kadhālika” anā Jarīru bnu Ḥāzimin ʿan. . .
Abū ʿAwāna reported to us, from Yaʿlā ibn ʿAṭāʾ, from Maʿbad ibn Hurmuz, from Saʿīd ibn al-Musayyib: Death came to a man of the Anṣār, who said, “Who is in the house?” They said, “Your family, your brethren, and those who sit with you in the mosque.” He said, “Sit me up.” His son supported him against his chest. He opened his eyes and greeted the people. They returned his greeting and spoke kindly to him. He said, “Today I shall tell you a report I have told no one since hearing it from the Messenger of God, may God bless him and grant him peace, seeking reward; and I tell it to you today only in seeking reward. I heard the Messenger of God, may God bless him and grant him peace, say: ‘Whoever performs ablution well in his house, then goes to the mosque to pray with the congregation of Muslims, does not raise his right foot without God recording a good deed for it, nor set down his left foot without God removing a sin for it, until he reaches the mosque, whether he lives near or far. When he prays following the imam, he departs forgiven. If he catches part and misses part, what he missed is treated likewise. If he catches the prayer and completes it with its bowing and prostration, he is treated likewise.’” Jarīr ibn Ḥāzim reported to us, from …
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