81 - Rikâk

İbn Abbas r.a.'ın anlattığına göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Çoğu insanın farkına varamadığı iki nimet vardır ki, onlar sağlık ve boş vakittir

Enes r.a.'in rivayet ettiğine göre Resulullah Sallallahu Aleyhi ve Sellem "Allah'ım' Sadece ahiret hayatı gerçek hayattır. Muhacirler ile Ensarı bağışla" diye dua etmiştir

Sehl İbn Sa'd es-Sa'idi r.a. şöyle rivayette bulunmuştur: Hendek gazvesinde Resulullah Sallallahu Aleyhi ve Sellem ile beraberdik, o kazıyor, biz toprağı taşıyorduk. Resulullah Sallallahu Aleyhi ve Sellem bizi görünce: "Allah'ıml Sadece ahiret hayatı gerçek hayattır. Ensar ve Muhacirleri bağışla" diye dua etti. Fethu'l-Bari Açıklaması: Müellifin "Rahman ve Rahim olan Allah'ın adıyla, Kitabu rikak, sıhhat ve boş vakit, sadece ahiret hayatı gerçek hayattır" sözlerine gelince, "er-Rikak" ve "er-Rekaik" kelimesi "Rakika (yumuşaklık)" kelimesinin çoğul halidir. Söz konusu hadislerin bu isimle adlandırılması, bu hadislerin her birinin kalpte bir yumuşaklık oluşturmasındandIL Dil alimleri "Yumuşak kalp ii olmak merhamete ve sertliğin zıddına vesiledir" demişlerdir. İbn Battal şöyle der: İnsan beden sağlığını güvenceye almadıkça rahat edemez. Sağlığını güvence altına alan kimse, Allah'ın kendisine verdiği nimete şükretmeye devam etsin. Allah'ın emirlerini yerine getirmek ve yasakladıklanndan sakınmak ona şükretmektiL Bunu yerine getiremeyen ise aldatılmıştıL Hadisteki "çoğu kimse" ifadesi ile de emirleri yerine getirip yasaklardan sakınan kimselerin sayıca azlığına işaret edilmiştiL İbnü'l-Cevzi şöyle demiştir: İnsan bazen sağlıklı olur fakat maişete kendini veremez. Bazen zengin olur fakat sağlığı pekiyi olmaz. Hem sağlık hem de zenginlik bir araya gelip de tembellik galip gelirse, işte o kişi aldanmıştır. Bütün bunlar, dünyanın ahiretin tarlası olmasındandır. Dünyada ticaret vardır ki, onun faydası ahirettedir. Fırsatlarını ve sağlığını Allahla itaatte kullanan kimse, gıpta edilecek kimsedir. Vaktini ve sağlığını Allah'a masiyet ederek kullanan kimse, aldanan kimsedir. Zira fırsatı iştigal, sağlığı da hastalık takip eder

Sehl (r.a.), Resulullah (Sallallahu Aleyhi ve Sellem)'in "Cennette bir kırbaç kadar yer, dünya ve dünyadaki her şeyden daha iyidir." buyurduğunu rivayet etmiştir.

Sayın kullanıcı, bu konuşma boyunca onlarca hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Abdullah r.a.'dan şöyle anlatıyor: Resulullah Sallallahu Aleyhi ve Sellem bir dikdörtgen çizdi, ortasına bir çizgi ve bunun etrafına da birkaç kısa çizgi daha çizdi. Buyurdu ki, "Bu insan, bu da onun eceli ve etrafını sarmış, bu dışarıdaki de onun arzuları, bu kısa çizgiler ise ona sarılmış durumda. Eğer bu insan bu tarafa giderse ona bu, öbür tarafına giderse de bu isabet eder

Narrated from Anas, may Allah be pleased with him: The Messenger of Allah, peace and blessings be upon him, drew several lines and said: "This is man's desires and wishes, and this is his appointed death. Man remains caught between these two in such a state that whichever direction he steps, that side's end draws near."

Ebu Hureyre radiyallahu anh'den rivayet edildiğine göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Altmış yaşına kadar gelmiş uzun ömürlü insan için Allah'ın huzurunda özür beyan etme (daha fazla yaşasaydım demek gibi) hakkı kalmaz

Yine Ebu Hureyre radiyallahu anh anlatıyor: Resulullah Sallallahu Aleyhi ve Sellem'den "Yetişkin insanın kalbi genç olarak her zaman dünya sevgisi ve arzu isteklerle doludur" buyurduğunu işittim

Narrated from Usamah ibn Zayd: "The Prophet (peace and blessings of Allah be upon him) rode a saddled donkey with a Fadak-woven velvet cloth beneath the saddle, and had seated Usamah ibn Zayd behind him. He was going to visit Sa'd ibn Ubadah in the quarter of the Banu al-Harith ibn al-Khazraj — and this was before the Battle of Badr. He passed by a gathering in which there sat a mixed group of Muslims, polytheists, idol-worshippers, and Jews. Among them was Abdullah ibn Ubayy ibn Salul, and also present in the same gathering was Abdullah ibn Rawahah. When the dust stirred up by the mount fell upon the gathering, Abdullah ibn Ubayy covered his nose with his rida (upper garment) and said: 'Do not raise dust upon us.' The Prophet (peace and blessings of Allah be upon him) greeted them with salam, then dismounted from his mount, invited them to Allah, and recited the Quran to them. In response to this, Abdullah ibn Ubayy ibn Salul said: 'O man! If what you are saying is true, then there is nothing better than it. So do not disturb us in our gathering. Go back to where you stay. Whoever comes to you from among us, you may tell him what you have to say.' Ibn Rawahah said: 'Come to us in our gatherings. We love this and desire it.' As a result, the Muslims, the polytheists, and the Jews began insulting one another, until they were on the verge of attacking each other. The Prophet (peace and blessings of Allah be upon him) continued to calm them down without pause. He then mounted his animal and proceeded until he entered the home of Sa'd ibn Ubadah and said: 'O Sa'd! Did you not hear what Abu Hubab — meaning Abdullah ibn Ubayy — said? He said such and such.' Sa'd replied: 'O Messenger of Allah, forgive him and pardon him! By Allah, Allah has indeed bestowed upon you the gift He has given you. The people of this city had resolved to crown him and wrap the turban of kingship around him, and they had agreed upon this. But when Allah turned that away through the truth He gave to you, his ambition was left unfulfilled. That is what drove him to do what you saw.' The Prophet (peace and blessings of Allah be upon him) then forgave him.

Fath al-Bari Commentary: "Greeting with salam those sitting in a gathering where Muslims and polytheists are mixed together." Al-Nawawi said: The Sunnah is that when a person passes by a gathering that contains a mixture of Muslims and disbelievers, he gives a general greeting of salam, thereby intending the Muslims among them. Ibn al-Arabi said: Similarly, if one passes by a gathering that contains a mixture of Ahl al-Sunnah and innovators (mubtadi'un), or a gathering of just and unjust persons, or a gathering of one who loves him and one who dislikes him, he acts in the same manner. Al-Nawawi cited the hadith in this chapter heading as evidence for this. This is a subsidiary issue related to the prohibition of initiating the salam greeting to a disbeliever first. For the prohibition on this matter has been explicitly stated in the hadith narrated by Muslim and al-Bukhari in al-Adab al-Mufrad from Abu Hurayrah in marfu form: "Do not initiate the salam greeting to the Jews and the Christians, and when you meet one of them on a road, force him to its narrowest part.

Al-Tabari also states: There is no contradiction between the hadith narrated by Usamah concerning the Prophet's greeting of the gathering in which disbelievers were present alongside Muslims, and the hadith of Abu Hurayrah prohibiting the initiation of the salam greeting to disbelievers. For the hadith of Abu Hurayrah is general (amm), while the hadith of Usamah is specific (khass).

Al-Qurtubi, commenting on the meaning of the Prophet's words in the hadith: "When you meet them on a road, force them to its narrowest part," says: That is, do not step aside to the narrower part of the road out of generosity and respect for them, thereby making way for them. Accordingly, this sentence is fitting in meaning as a complement to the first sentence. It does not mean: If you encounter them on a wide road, force them to walk along its edge so that the road becomes narrow. For such treatment would constitute harm and injury to them, and we are forbidden from harming them without justification.

Mahmud İbn er-Rebi, r.a., Resulullah Sallallahu Aleyhi ve Sellem'in onların bahçesindeki bir kuyudan ağzına su alıp kendisine püskürttüğünü nakletmiştir

Mahmud, 'İtban İbn Malik el-Ensari ve Salimoğullarından bir kişiden şöyle işittiğini nakletmiştir: Resulullah Sallallahu Aleyhi ve Sellem bir gün bana uğradı ve şöyle buyurdu: Sadece Allah için söylenen kelime-i tevhid kıyamet gününde kişiyi cehennemden kurtarmaya yeter

Ebu Hureyre r.a.'den nakledildiğine göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: Allah Teala şöyle der: Dünyada sevdiği bir yakınını vefat ettirdiğim kişiyi ahirette cennetle mükafatlandırırım". Fethu'l-Bari Açıklaması: (Allah rızası için işlenen amel) Bu konu başlığı tüm nüshalarda yer alır. Ancak İbn Battal şerhinde yer almaz. İbn Battal, İtban hadisini daha önceki konu başlığına eklemiş, altmış yaş ile ilgili konu başlığını bu hadisle şöyle diyerek açıklamıştır: "musannif altmış yaşına varıp da günah işleyen kişinin cehenneme gideceği zannedilmesin diyerek ihlasla söylenen kelime-i tevhidin kişiyi kurtaracağını açıklamaya çalışmıştır. Bu durumun da uzun ömürlü ya da çok amel işleyen kişilerle sınırlı olmadığına işaret etmiştir. Bu hadisten hareketle tövbenin hadislerde belirtilen vakte kadar makbulolduğu anlaşılır. O vakit de ölüm anıdır. (Yakının vefat ettirilmesi) Bu yakın kişi, evlat ve kardeş gibi kişinin can-ı gönülden sevdiği çok yakınlarıdır

Amr İbn Avf (Amir İbn Lüey oğullarının himayesindeydi. Bedir Savaşında Nebi Sallallahu Aleyhi ve Sellem'in yanında bulunmuştur) şöyle rivayet etmiştir: Resulullah Sallallahu Aleyhi ve Sellem Ebu Ubeyde İbn El-Cerrah'ı cizye toplaması için Bahreyn'e gönderdi. Resulullah Sallallahu Aleyhi ve Sellem Bahreyn halkı ile barış yapmış ve onlara el-Ala İbn El-Hadrami"yi vali tayin etmişti. Ebu Ubeyde Bahreyn'den cizye gelirlerini getirdi. Ensar onun geldiğini duydular ve sabah namazında mescitte Resulullah'ın yanında bulundular. Ebu Ubeyde oradan ayrılınca hepsi Nebi Sallallahu Aleyhi ve Sellem'e doğru yöneldi. Nebi Sallallahu Aleyhi ve Sellem onları görünce gülümsedi ve şöyle dedi: "Ebu Ubeyde'nin gelince bir şeyler getirdiğini duydunuz değil mi?" Onlar da: "Evet ey Allah'ın elçisi" dediler. Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Hadi birbirinize müjdeyi verin ve sizi mutlu edecek şeyleri isteyin. Allah'a yemin ederim ki ben sizin fakirleşmenizden korkmuyorum. Aksine sizden önceki ümmetierin önüne serildiği gibi dünyanın sizin de önünüze serilmesinden, sizin de sizden öncekiler gibi birbirinize düşmenizden ve sizden öncekileri gaflete düşürdüğü gibi dünya nimetlerinin sizi de gaflete düşürmesinden korkuyorum

Ukbe İbn Amir şöyle rivayet etmiştir: Nebi Sallallahu Aleyhi ve Sellem bir gün evden çıktı ve Uhut şehitleri için cenaze namazı kıldı. Daha sonra minbere çıkarak şöyle buyurdu: "Ben sizin önde gideninizim ve ben sizin yaptıklarınızın şahidiyim. Allah'a yemin ederim ki şu anda cenneteki Havuz'a bakıyorum. Bana dünyanın hazinelerinin anahtarları verilmiştir. Ancak Allah'a yemin ederim ki ben, benden sonra şirke düşmenizden korkmuyorum. Aksine, dünya için birbirinizle çekişmenizden korkuyorum

Ebu Said el-Hudri, Nebi Sallallahu Aleyhi ve Sellem'in şöyle buyurduğunu söylemiştir: "Sizin için en çok korktuğum şey Allah'ın yeryüzünün bereketlerini çıkarmasıdır." Bunun üzerine ashap yeryüzü bereketlerinin ne olduğunu sordular. Nebi Sallallahu Aleyhi ve Sellem: "Dünyanın güzellikleridir" diye cevap verdi. Bir adam: "Hayır, şer mi getirir?" diye sordu. Resuluilah Sallallahu Aleyhi ve Sellem sustu. Ben ona vahiy geldiğini düşündüm. Daha sonra alnındaki terleri sildi ve "Soru soran nerede?" dedi. Adam: "Benim" dedi. Ebu Said: "Resuluilah Sallallahu Aleyhi ve Sellem, adama sorusundan ötürü kızmayarak cevap verdiği için hamdettik" demiştir. Nebi Sallallahu Aleyhi ve Sellem: "Hayır yalnızca hayır getirir. Dünya malı yeşildir, tatlıdır. Baharda yeşeren bitkiler çok yemelerinden ötürü hayvanları öldürür ya da perişan eder. Çimenler hariç. Hayvan çimenleri yer, yan dönüp yatar, güneşe döner, geviş getirir, pisler. Daha sonra döner tekrar yer. Tatlı olan mala gelince, onu hakkıyla alan ve hakkını veren kişi ne iyi kişidir. Ancak hakkı olmayan bir malı alan kişi yiyip de doymayan kimse gibidir

İmran İbn Husayn Nebi Sallallahu Aleyhi ve Sellem'in şöyle buyurduğunu rivayet etmiştir: "En hayırlınız benim yaşadığım zamanda yaşayanınızdır. Sonra onlardan sonra gelenler gelir. (İmran Nebi Sallallahu Aleyhi ve Sellem'in bu ifadeyi iki kere mi üç kere mi tekrarladığını hatırlamadığını söylemiştir). Resulullah Sallallahu Aleyhi ve Sellem sözüne şöyle devam etmiştir: "Onlardan sonra şahitliğe çağrılmadıkları halde şahitlik eden, güvenilmeyen, ihanet eden, adak adarlar ve adaklarını yerine getirmezler, o toplumda şişmanlık yaygınlaşır

Abdullah İbn Mes'ud, Nebi Sallallahu Aleyhi ve Sellem'in şöyle dediğini nakletmiştir: "İnsanların en hayırlısı benim zamanımda yaşayanlardır. Daha sonra onlardan sonrakiler, daha sonra da onlardan sonrakiler gelir. Daha sonra şahitlikleri yeminlerini geçen, yeminleri şahitliklerini geçen kimseler gelir

Habbab (Habbab karnından yedi kez dağlanarak işkence görmüş bir sahabidir) şöyle demiştir: "Resulullah Sallallahu Aleyhi ve Sellem ölümü dilemeyi yasaklamamış olsaydı ben ölmek için dua ederdim. Dünya nimetleri Muhammed'in Sallallahu Aleyhi ve Sellem ashabının edrlerinden hiçbir şey eksiltmemiştir. Biz onlardan sonra, toprağa gömmek dışında koyacak yer bulamayacağımız kadar şeyelde ettik

Kays İbn Ebi Hazım şöyle diyor: Habbab'ın yanına gittim. Bir duvar örüyordu. Şöyle dedi: "Arkadaşlarımız ölüp gittiler ama dünya nimetleri sebebiyle kazandıkları ecirlerinden hiçbir şey eksilmedi. Biz onlardan sonra, toprağa gömmek dışında koyacak yer bulamayacağımız kadar şeyelde ettik

Buradaki râvî de: Habbâb ibnu'l-Erett (radıyallahü anh): Biz Rasûlüllah (sallallahü aleyhi ve sellem) ile beraber hicret ettik dedi, diyerek, onun bu hadîsini nakletmiştir

İbn Eban şöyle demiştir: Osman İbn Aftan'a abdest suyu, getirdim. O esnada oturuyordu. Güzelce abdest aldı ve sonra şöyle dedi: "Nebi Sallallahu Aleyhi ve Sellem'in bu mecliste güzelce abdest aldığını gördüm. Abdest aldıktan sonra şöyle buyurmuştu: 'Kim bu abdest gibi abdest alır daha sonra mescide gelerek iki rekat namaz kılar sonra da mescidde oturursa geçmiş günahları bağışlanır. Osman dedi ki: Nebi Sallallahu Aleyhi ve Sellem: "Aldanmayın" demişti. Fethu'l-Bari Açıklaması: Nebi s.a.v.'in "aldanmayın" demesinin anlamı Temizlik kitabında açıklanmıştı. Özetle mana şöyledir: Buradaki bağışlanma ifadesini umumi anlamıyla yorumlamayın, tüm günahların bağışlanacağını zannederek namazia nasılolsa bağışlanır diye gevşeyip günahlara dalmayın. Günahlara kefaret olan namaz makbul namazdır. Hangi namazın makbulolacağını da kimse bilemez. Bu hadisle ilgili gördüğüm bir diğer yorum da namazın kefaret olduğu günahların sadece küçük günahlar olduğudur. Sakın bu hadisi yanlış anlayıp namazın kefaret olacağını sanarak büyük günah işlemeyin. Kefaret olunabilenler küçük günahlardır. Ya da aldanıp küçük günahları arttırmayın. Zira ısrar halinde, küçük günahlar da büyük günah hükmünde olur. Küçük günaha kefaret olan bir şey böyle bir günaha kefaret olmaz. Namazın küçük günahlara kefaret olması da itaatkar insanlara hastır. Masiyet işleyenler böyle bir mertebeye nail olamazlar

Mirdas el-Eslemi'den nakledildiğine göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Salih insanlar birer birer ölürler. Daha sonra arpa elekten geçirildiğinde artık kalan parçalar gibi insanlar geriye kalır. Bu insanlara Allah aldırış etmez." Ebu Abdullah hadiste yer alan artıkحفالة kelimesinin حثالة diye kullanıldığını da. söylemiştir. Fethu'l-Bari Açıklaması: (Arpa ya da buğdayın artığı) Hattabi şöyle der: "Artık" her şeyin bayağı alanıdır. İbn et-Tın de artığın imanı sakat insanlar olduğunu söylemiştir. (Allah onlara aldırış etmez) Yani onlara değer ve kıymet vermez. Allah katında onların bir ağırlığı yoktur. İbn Battal şöyle demiştir: Bu hadiste Salih kimselerin ölümünün kıyametin alametleri arasında olduğu, hayır sahiplerini görevlendirmek ve onlara itaat etmek gerektiği, onlara karşı gelinmemesi gerektiği hükümleri yer alır. Zira hayır sahiplerine muhalefet edene Allah aldırış etmez. Hadiste ahir zamanda hayır sahiplerinin sayısının azaldığı, hatta sadece şerli kimselerin hayatta kalacağı hükmü de yer alır. Bu hadiste yeryüzünde tek bir alimin kalmayacağı bir zaman geleceği sadece cahil kimselerin kalacağı ve onların tasarruflarının geçerli olacağı neticesi de elde edilir. Fiten bölümünde gelecek bir hadis de bu yorumu destekler: "Hiçbir alim kalmayınca insanlar cahilleri lider edinirler

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Altın, gümüş, kadife ve hamisanın kul'u olanlar kahrolsun' Böyle kişiye verilirse memnun olur, verilmezse (Allah'ın takdirine kızar) razı olmaz

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Adem oğlunun iki vadi dolusu malı olsa üçüncüsünü ister. Adem oğlunun iç boşluğunu topraktan başka bir şey dolduramaz. Allah (ihtirastan) tövbe edenin tövbesini kabul eder

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Adem oğlunun bir vadi dolusu malı olsa bir o kadarını daha ister. Adem oğlunun (aç) gözünü ancak toprak doldurur. Allah tövbe eden kimsenin tövbesini kabul eder

Abbas İbn Sehl İbn Sa'd şöyle demiştir: Abdullah İbnü'z-Zübeyr'in Mekke'de minber üzerinde konuşma yaparken şöyle dediğini işittim: Ey insanlar' Nebi Sallallahu Aleyhi ve Sellem şöyle buyuruyordu: "Adem oğluna altın ile dolu bir vadi verilseydi, o kendisine ikinci bir vadi verilmesini arzu ederdi. Şayet kendisine ikinci bir vadi verilse, üçüncüsünü isterdi. Adem oğlunun iç boşluğunu ancak toprak doldurur. Allah da (hırstan) tövbe eden kimsenin tövbesini kabul eder

Enes İbn Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Adem oğlunun altından bir vadisi olsa o iki vadisi olmasını ister. Onun ağzını topraktan başka bir şeyasla dolduramaz. (Hırstan) tövbe edenin tövbesini Allah kabul eder

Ali (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings be upon him) sent me, al-Zubayr ibn al-Awwam, and Abu Marsad al-Ghanawi — all of us were on horseback — and said to us: Set out until you reach a place called Rawdat Khakh. There you will find a woman, one of the polytheists, who has with her a letter written by Hatib ibn Abi Balta'a to the polytheists. Ali said: We set out and caught up with her riding on her camel at the very place the Messenger of Allah (peace and blessings be upon him) had described to us. We asked her: Where is the letter that is with you? She said: There is no letter with me. We made her dismount her camel and searched her belongings but found nothing. My two companions said: We do not think there is a letter with her. I said: By Allah, I know that the Messenger of Allah (peace and blessings be upon him) does not lie. By Him by Whom one swears, either you produce the letter or I will strip you bare. When the woman saw that I was serious, she reached toward her waist. She had a piece of cloth tied around her waist like a wrap. She brought out the letter from it. Ali continued: We took the letter and brought it to the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah said: O Hatib, what drove you to do this? Hatib replied: I am a person who believes in Allah and His Messenger. I have not changed nor altered. But I wanted to do them a favor so that Allah might thereby protect my family and my property from harm through that favor. Every person among your companions there has someone through whom Allah will protect his family and property, but I had no one. The Messenger of Allah said: He has spoken the truth. Do not say anything to him but good. Ali said: At this, Umar ibn al-Khattab said: He has indeed betrayed Allah, His Messenger, and the believers. Allow me to strike off his neck. The Messenger of Allah then said: O Umar! How do you know — perhaps Allah looked upon the people of Badr and said: Do as you wish, for Paradise has been made obligatory for you. Ali said: Umar's eyes filled with tears and he said: Allah and His Messenger know best.

Fath al-Bari Explanation: "Regarding looking at a letter that contains information that Muslims must be warned about, for the one who reads it so that the situation of the writer may become clearly apparent." Bukhari appears to indicate that the narration prohibiting looking at another person's letter is separate and specific, and does not apply to the case where reading it is the only available means to prevent a greater harm than the harm of looking. The narration referred to was transmitted by Abu Dawud as a statement of Ibn Abbas with the wording: "Whoever looks at his brother's letter without his permission is as if he is looking into fire" — though its chain is weak

Al-Muhalllab said: From this hadith narrated by Ali, it is understood that the concealed state of a wrongdoer may be exposed, and that the garment of a disobedient woman may be removed. The narration permitting looking at another person's letter without permission applies only to those who are not accused of acting against the interests of Muslims. As for one who is under such an accusation, they have no sanctity in this regard. It is also understood from the hadith that looking at a woman's private area is permissible when it becomes an unavoidable necessity.

Narrated by Ali (may Allah be pleased with him): Fatima complained about the blisters she got on her hand from the millstone and came to the Messenger of Allah (peace and blessings be upon him) to request a servant. Not finding him at home, she mentioned her need to Aisha. When the Prophet (peace and blessings be upon him) learned of his daughter's request, he came to their house where Ali and Fatima were preparing to sleep. He sat down between them — and when Ali wished to get up, he did not permit him; Ali also felt the coolness of the Prophet's foot against his chest — and said to them: "Shall I not tell you of something better than a servant? When you go to bed, say takbir thirty-four times, tasbih thirty-three times, and tahmid thirty-three times.

Fath al-Bari Explanation: The expression of tahmid (praise of Allah) should also be considered as included in the chapter heading alongside takbir and tasbih. The servant that Fatima requested was one of the female slaves. Various interpretations have been offered regarding why the takbir, tasbih, and tahmid mentioned in this hadith are better than a female slave.

Qadi Iyad states that the Prophet (peace and blessings be upon him) intended to tell his daughter and son-in-law that deeds of the Hereafter are superior to deeds of this world in every circumstance. His teaching them only dhikr was due to the fact that he had no means to fulfill their request for a servant. Since he could not meet their demand, he taught them a dhikr that was better than what they had asked for.

Al-Qurtubi is of the opinion that the Messenger of Allah (peace and blessings be upon him) taught them a dhikr equivalent to supplication at a time of need. Just as he chose to be patient with his own hardships by reflecting on poverty and the magnitude of the eventual reward to be attained, he may have wished the same for his daughter.

Al-Muhalllab also stated that the Prophet (peace and blessings be upon him) taught his daughter something that would be more beneficial to her in the Hereafter. He preferred the People of the Bench (Ashab al-Suffa), who devoted themselves to learning knowledge and memorizing the Sunnah on a bare sufficiency, over being occupied with concerns of wealth and family. The People of the Bench had sold their souls to Allah in exchange for their sustenance. This hadith indicates that students of knowledge should be given priority when the fifth of the spoils (khums) is distributed. It also shows how the early Muslims endured the hardships of life, scarce provisions, and difficulties. Although Allah had the ability to grant them worldly comforts, He wished to protect them from the additional burdens that worldly possessions would bring. This is the condition of most Prophets and saints

Isma'il al-Qadi said: This hadith shows that a head of state may spend the spoils of war wherever he sees fit, as captives are also included in the spoils. The spoils belong to those who are entitled to them. This is also the view of Imam Malik and other scholars. Imam al-Shafi'i and some other scholars have stated that the Ahl al-Bayt are entitled to a share of the spoils. The details of this matter were discussed toward the end of the chapter on jihad.

According to al-Muhalllab, this hadith also indicates that just as a person prefers the Hereafter for himself, he should likewise guide his family toward it and orient them in that direction, if he is capable of doing so.

This hadith contains a noble account about Ali and Fatima (may Allah be pleased with them both). It also speaks of spreading wings of compassion and mercy toward one's daughters and relatives, and of eliminating pride in order to foster unity. For the Prophet did not disturb his daughter and son-in-law, but permitted them to remain lying down. He even placed his feet between them, stayed with them, and taught them a dhikr better than the servant they had requested.

Furthermore, the hadith serves as evidence that those who regularly recite this dhikr before sleeping will not experience fatigue. For Fatima had requested a servant because she was tired, and the Messenger of Allah (peace and blessings be upon him) recommended this dhikr in response. Ibn Taymiyya also stated the same. However, it seems more accurate to say that those who persist in this dhikr may still become tired from their work, but they will not be harmed by overexertion nor will they feel distress.

Abdullah İbn Mes'ud'un nakline göre Nebi Sallallahu Aleyhi ve Sellem: "Hanginize mirasçısının malı, kendi malından daha çok sevimlidir?" diye sordu. Sahabiler "Ya Resulallah! Bizden her bir kişiye muhakkak kendi malı daha sevimlidir!" dediler. Resulullah Sallallahu Aleyhi ve Sellem: "Çünkü kişinin kendi malı, (ölümünden önce hayır yolunda harcayıp) önden gönderdiği maldır. Mirasçının malı da (kişinin hayra sarfetmeyip, ölünceye kadar) geri bıraktığı maldır" buyurdu. Fethu'l-Bari Açıklaması: "İnsanın kendi malından (hayır yollarırıa harcayıp) önden gönderdikleri, kendisinindir sözü." Yani insanın şu anda kendisine nispet edilse bile geri bırakmış olduğu mal, varisinin malıdır. Çünkü bu mal, varisine intikal etmesi açısından varise nispet edilir. Onun hayatında malikine nispet edilmesi hakiki, miras bırakanın hayatında varisine nispet edilmesi mecazi iken, ölümünden sonra hakiki bir isimlendirmedir. "Çünkü onun malı önden gönderdiği maldır." Yani mirasçısına bıraktığı malın aksine hayatında ve öldükten sonra kişiye nispet edilen malıdır. İbn Battal ve başkası şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem'in bu sözü, kişinin ahirette yararlanması için malını Allah'a yakınlaşmaya sebep olan yerlere ve çeşitli iyiliklere önden göndermesi mümkün olanları göndermeye teşvik etmektedir. Çünkü kişinin geriye bıraktığı her şey, varisinin mülkü haline gelir. Varisi onun bıraktığı malı Allah'a itaatte kullanacak olursa özelolarak sevabını alır. O malı biriktirme ve kimseye vermeme noktasında çileyi çeken de bırakan kişidir. Varis sözkonusu malı Allah'a isyan yolunda harcayacak olursa bu mal -sorumluluğundan kurtulsa bile- yararlanma açısından- ilk malikinden çok uzakta olur. Sözkonusu anlayış, Hz. Nebi'in Sa'dıa "Varislerini ihtiyaç içinde bırakmaman başkalarına muhtaç bırakmandan daha hayırlıdır" sözü ile çelişmez. Çünkü Sa'd hadisi malının tamamını veya büyük bir kısmını hastalığı esnasında tasadduk eden kimseyle ilgilidir. İbn Mesud'un naklettiği yukarıdaki hadis ise sağlığında ve mala düşkün olduğu bir anda onu tasadduk eden kişi ile ilgilidir

I am ready to assist. Please share the hadith text you would like me to translate, and I will provide the translation using the StructuredOutput tool.

Ebu Zer' şöyle anlatmıştır: Ben (bir keresinde) Medine'nin Harre mevkiinde Nebi Sallallahu Aleyhi ve Sellem'in beraberinde yürüyordum. Uhud dağı karşımıza çıkınca Nebi Sallallahu Aleyhi ve Sellem: ''Ya Eba Zerr!" diye seslendi. Ben "Lebbeyk ya Resulallah Sallallahu Aleyhi ve Sellem (buyur!)" dedim. Resulullah Sallallahu Aleyhi ve Sellem şöyle dedi: "Yanında şu Uhud dağı kadar altın olup da ondan benim yanımda bir dinar altın bulunduğu halde üzerimden üç gün geçmesi beni sevindirmez. Ancak borç için hazırlamakta olduğum miktar altın müstesnadır. Beni sevindiren ancak o kadar çok altını Allah'ın kulları uğrunda şöyle şöyle ve şöyle verip dağıtmamdır!" Nebi s.a.v. bundan sonra sağına soluna ve arkasına eliyle verme işaretleri yaptı. Sonra yürüdü ve "Malları çok olanlar kıyamet gününde sevapıarı az olanlardır, ancak sağına, soluna, arkasına şöyle şöyle ve şöyle verip hayır yollarına harcayanlar müstesnadır. Bu cömert insanlar da ne kadar a?dırlar!" dedi. Sonra bana "Ben sana gelinceye kadar yerinden ayrılma!" buyurdu. Sonra gecenin karanlığı içinde görünmez oluncaya kadar gitti. Bu sırada ben yüksekçe bir ses işittim ve birisinin karşısına çıkmış olabileceğinden korktum ve hemen onun yanına gitmek istedim, fakat "Ben sana gelinceye kadar yerinden ayrılma!" diye bana verdiği tenbihi hatırladım ve yerimden ayrılmadım. Nihayet yanıma geldi. Ona "Ya Resulallah! Bir ses işittim ve korktum" dedim. Resulullah "O sesi sen de işitti n mi" buyurdu. Ben de "Evet işittim" dedim. Resulullah "O, Cebrai! idi, bana geldi ve 'Ümmetinden AIlah'a hiçbir şeyi ortak kılmayarak ölen kimse cennete girer' dedi. Ben 'O kimse zina etse ve hırsızlık yapsa da mı?' diye sordum. Cebrail 'Zina etse ve hırsızlık yapsa dal' diye cevap verdi

Sayın kullanıcı, bu konuşma boyunca onlarca hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Wealth is not in having many possessions. Rather, true wealth is the richness of the soul (contentment of the heart)."

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Fath al-Bari Commentary:

"On the Reality That True Wealth Is the Richness of the Heart.

That is, the one who is truly described as wealthy is the one whose heart is rich, regardless of whether his worldly possessions are few or many.

"Do they think that by granting them wealth and children, We are hastening to give them good things? No, they do not perceive." (al-Mu'minun: 55–56)

The meaning of the verse is: Do they suppose that We have given them wealth and sustenance because they are honored in Our sight? If so, they are mistaken. On the contrary, it is a gradual leading toward destruction (istidraj). As Allah the Exalted says elsewhere: "And let not those who disbelieve think that Our prolonging their lives is good for them. We only extend their lives so that they may increase in sin." (Al Imran: 178)

As for the statement "And they have other deeds besides that which they carry out" — what is intended is the deeds they are heading toward, whether disbelief or faith. Ibn 'Uyayna's commentary alludes to this: "They have not yet committed these evil deeds, but they will certainly commit them before their death." A similar explanation was given before him by al-Suddi and a group of scholars, who said: The meaning of the verse is: We have recorded against them certain evil deeds which they will inevitably commit before they die, so that the judgment of punishment against them may be realized.

As for the connection between the above verse and the hadith: wealth is not good in and of itself. Rather, its goodness depends on what is attached to it, even though it is generally referred to as "good" (khayr). Similarly, a person who possesses abundant wealth is not wealthy by virtue of that wealth itself; rather, he is wealthy or poor according to how he manages it. If a person's heart is rich, he does not hesitate to spend his wealth on obligatory and recommended acts of worship and obedience to Allah. But if his heart is poor, he refrains — out of fear that his wealth will run out — from spending it where he has been commanded to spend it. Such a person is, in appearance and in reality, poor — even while his wealth remains in his hands — because he benefits from it neither in this world nor in the Hereafter. In fact, that wealth may even become a burden against him on the Day of Judgment

"'An kathrati al-'arad" — the preposition "'an" here indicates causality. The word "al-'arad" in the hadith refers to worldly goods and what is enjoyed from the material provisions of this life.

Ibn Battal gave the hadith the following meaning: The foundation and essence of wealth is not the abundance of wealth, because many of those to whom Allah has granted abundant provision do not benefit from what they have been given. Instead, they strive only to increase it further and care not about the means by which they acquire it. Such a person is, due to his excessive greed for wealth, as though he were poor. True wealth is the richness of the heart — meaning that a person regards what he has been given as sufficient, is content with it, is satisfied, and is not driven by the greed to increase it nor does he insist on earning more

Al-Qurtubi said: The meaning of the hadith is that the wealth which is truly beneficial, great, and praiseworthy is the richness of the heart. As for the explanation: when a person's soul is independent and self-sufficient, it keeps away from things that provoke greed. The soul thereby stays far from coveting, becomes dignified, becomes great, and attains more respect, purity, honor, and praise than the wealth that a person of poor heart could ever achieve. For the greed of a person with a poor heart drags him — due to his lowly ambition and miserliness — into base acts and ignoble deeds. Many will blame such a person; his standing among people will fall; and he will become the most despicable of the despicable and the most humiliated of the humiliated.

In short, the one characterized by "richness of heart" is content with the sustenance Allah has given him, does not cling greedily to what is beyond his need, does not insist on demanding and asking for more, and is instead pleased with what Allah has apportioned for him — conducting himself as though he were permanently wealthy. The one with a poor heart is the exact opposite: he is never content with what he has been given, and instead seeks to increase his wealth from every possible direction. When he fails to obtain what he seeks, he grieves as though he were in poverty — because he is simply not satisfied with what he has been given, as though he had no independent means at all

Furthermore, richness of heart fundamentally derives from contentment with Allah's decree and submission to His will. What is with Allah is, as is well known, better and more enduring. The person rich of heart turns away from greed and excessive demand. The poet said it well:

"They call it richness of heart — having just enough for one's need; If it exceeds that, wealth turns back to poverty indeed.

Al-Tibi said: By richness of heart, one may also intend the attainment of intellectual and spiritual perfection. A poet alluded to this:

"Whoever spends his time in pursuit of wealth alone, Whose fear is poverty — then poverty is what he'll own.

What the poet means is that it is more fitting for a person to spend his time in pursuit of true wealth, which is the attainment of perfection and virtue. Richness of heart is not in the accumulation of wealth, for that only increases one's poverty. Although this interpretation is possible, the former explanation is more likely to be the intended meaning.

True richness of heart is attained only through the heart's sense of neediness before its Lord. This comes about when a person recognizes that in all of his affairs, he is in need of his Lord — resulting in the realization that Allah alone is the One who gives and the One who withholds. The person thus becomes content with his Lord's decree, grateful for the blessings bestowed upon him, and turns to Him for relief from adversity. From the heart's sense of dependence on the Lord arises the feeling of having no need of anyone other than Him.

The word "wealth" (aghna) in the Quranic verse: "And He found you poor and made you self-sufficient (wealthy)" (al-Duha: 8) is interpreted to mean "richness of heart," since this verse was revealed in Makkah — and it is well known that the Prophet (peace and blessings of Allah be upon him) was in straitened financial circumstances before the conquests of Khaybar and other places. And Allah knows best what is correct.

Sehl İbn Sa'd es-Saidi şöyle anlatmıştir: Adamın biri Resulullah Sallallahu Aleyhi ve Sellem'in yanından geçti. Nebi Sallallahu Aleyhi ve Sellem yanında oturmakta olan bir adama: "Şu adam hakkındaki görüşün nedir? diye sordu. O adam "Bu, halkın eşrafından bir adamdır. Vallahi bu zat bir kadınla evlenmeye talip olsa evlenilmeye, birisi hakkında şefaat etse şefaati kabul edilmeye layık bir kimsedir" dedi. Resulullah Sallallahu Aleyhi ve Sellem sükut etti. Sonra oradan diğer bir adam daha geçti. Resulullah Sallallahu Aleyhi ve Sellem yine yanında oturana "Bu adam hakkındaki görüşün nedir?" diye sordu. O da "Ya Resulallah! Bu, Müslümanların fakirlerinden bir adamdır. Bu, bir kadınla evlenmeye talip olsa, kendisi ile evlenilmemeye, birisi hakkında şefaat etse şefaati kabul edilmemeye, bir görüş ileri sürse sözü dinlenmemeye layık bir kimsedir" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem: "İşte bu (fakir) kişi, öteki zengin gibi dünya dolusu insandan daha hayırlıdır!" buyurdu

Ebu Vail şöyle anlatmıştır: Hasta olan Habbab'ı ziyarete gitmiştik. Bize şöyle dedi: Bizler Allah rızasını isteyerek Nebi Sallallahu Aleyhi ve Sellem ile birlikte Medine'ye hicret ettik. Artık ecir ve mükafatımız Allahu Teala üzerine vaki olmuştur. Biz Muhacirlerden bazı kimseler, bu hicretin dünya ücretinden (ganimetierden) hiçbir şey almadan geçip gittiler. İşte onlardan biri de Mus'ab İbn Umeyr'dir. Mus'ab, Uhud günü şehid edildi ve arkasında çizgi ii yün bir kumaştan başka bir şey bırakmadı. Biz o tek kumaş ile onu kefenlemeye çalıştık. Başını örttüğümüz zaman ayakları meydana çıkıyor, ayaklarını örttüğümüzde başı açılıyordu. (Yokluk karşısında) Nebi Sallallahu Aleyhi ve Sellem bize şehidin başını örtmemizi ve ayaklarının üstüne de ızhır otundan bir miktar koymamızı emretti. Biz Muhacirlerden kimi de hicretin meyvelerini toplama zamanına ulaştı ve o şimdi bu meyveleri toplamaktadır

İmran İbn Husayn'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Ben (mi'rac gecesi) cennete üzerinden baktım ve cennet ehlinin çoğunun fakirler olduğunu gördüm. Cehenneme de baktım. Cehennemliklerin çoğunun kadınlar olduğunu gördüm

Enes şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem ölünceye kadar yüksek bir masa üzerinde yemek yemedi. Yine ölünceye kadar inceltilmiş (halis buğday unundan) ekmek de yemedi

Narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Two phrases that are easy on the tongue but heavy on the scale (mizan) are: 'SubhanAllahi al-'Azim' (Glory be to Allah the Almighty) and 'SubhanAllahi wa bihamdihi' (Glory be to Allah and praise be to Him).

Fath al-Bari Commentary:

Tasbih means saying "SubhanAllah." It means to declare Allah free of all deficiencies — that is, to affirm that He has no partner, companion, or offspring, and to hold Him above all shortcomings. When used in an absolute sense, the word tasbih also encompasses all forms of dhikr (remembrance) and voluntary prayers. The prayer of tasbih is named as such because it contains an abundance of tasbih.

Qadi 'Iyad said: In the narration on the virtue of tahlil (saying "La ilaha illallah"), it is stated that "one hundred sins are erased," whereas here it is stated that "sins are erased even if they are as many as the foam of the sea." This indicates that tasbih is more virtuous, for the foam of the sea is far greater in number than one hundred. However, regarding tahlil, there is the statement: "It surpasses everyone as long as no one says it more than he." The apparent contradiction between these two hadiths can be resolved as follows: Tahlil is more virtuous in that the one who recites it attains many degrees and has good deeds recorded for him, and also obtains the reward of freeing a slave. Thus it becomes more virtuous than tasbih and the forgiveness of all sins, as indicated by the hadith: "Whoever frees a slave, Allah will free from the Fire a limb of his for every limb of the slave's body." The freeing of a slave thereby constitutes a comprehensive reward accompanied by an elevation of one hundred degrees along with the erasure of all sins. The hadith "The most virtuous dhikr is tahlil" further supports this, for tahlil is the word of divine oneness and sincerity (ikhlas). All the Prophets said it, and it has even been said that it is the greatest name of Allah (ism al-a'zam)

Al-Qurtubi attempted to reconcile the apparent contradiction between the two narrations with the following summary: When an expression such as "the most virtuous" or "the most beloved to Allah" is used regarding any particular form of dhikr, what is meant is that it is so in conjunction with the other forms of dhikr. The evidence for this is the hadith narrated from Samurah: "The four phrases most beloved to Allah are: SubhanAllah, Alhamdulillah, La ilaha illallah, and Allahu Akbar — begin with whichever you wish." The intended purpose is achieved by reciting any of these phrases, for their common essence is glorification (ta'zim) and declaration of transcendence (tanzih). Glorifying Allah implies His transcendence, and His transcendence implies His glorification

Al-Nawawi also states: The notion of superiority here is expressed in terms of human understanding and capacity of expression — for the Quran is in fact the most virtuous form of dhikr.

Ibn Battal has transmitted from some scholars the following interpretation: The expressions of virtue regarding dhikr found in this chapter and similar chapters are directed at the righteous who are free from major sins. Sinners who have deceived their own souls are not to be treated on the same level as devout Muslims, as indicated by the verse: "Or do those who commit evil deeds think that We will treat them like those who have believed and done righteous deeds — that they will be equal in their life and their death? Evil is what they judge." (al-Jathiyah: 21).

The second hadith in this chapter implicitly calls for the continuous repetition of the dhikr mentioned, for although the requirements of religion may feel burdensome to the soul, uttering this dhikr is remarkably easy — yet it will weigh heavily on the scale just as arduous acts of worship do. It is therefore a dhikr that must not be neglected. The hadith also implies that those who frequently repeat this dhikr will be beloved to Allah. And Allah's love for His servant means His desire to bestow upon him blessings and extend goodness to him.

Mücahid'in nakline göre Ebu Hureyre şöyle anlatmıştır: Kendisinden başka ilah olmayan Allah'a yemin ederim ki (bazen) açlıktan karnımı yere dayardım, bazen de açlıktan karnıma taş bağlardım. Bir gün (Resulullah Sallallahu Aleyhi ve Sellem ile sahabilerinin mescitten) çıkıp gittikleri yol uğrağı üzerine oturdum. Bu sırada Ebu Bekir geçti. Ona Allah'ın kitabından bir ayet sordum. Soruyu ancak beni doyursun diye sormuştum, fakat geçti gitti, (umduğum çağrıyı) yapmadı. Sonra Hz. Ömer geçti. Ona da Allah'ın kitabından bir ayet sordum. Ona da ancak beni doyursun diye sormuştum. Ömer de geçti gitti, benim (umduğum çağrıyı) yapmadı. Sonra Ebü'l-Kasım (Nebi s.a.v.) uğradı ve beni gördüğü zaman bendeki halsizliği ve yüzümdeki açlık belirtisini anladı da güldü. Sonra bana "Ya Eba Hirr!" dedi. Ben de "Lebbeyk ya Resulallah!" dedim. Resulullah Sallallahu Aleyhi ve Sellem "Beni takip et!" buyurdu ve yürüdü. Ben de onu takip ettim. Eve girdi. Ben de izin istedim. Bana da izin verildi. Resulullah Sallallahu Aleyhi ve Sellem girdiğinde bir bardak içinde süt buldu. "Bu süt nereden geldi?" diye sordu. "Onu sana filan kimse veya filan kadın hediye etti!" dediler. Resulullah da bana "Ya Eba Hirr!" diye seslendi. Ben de "Buyur ya Resulallah, emrine hazırım!" dedim. "Haydi, Suffa ehline git ve onları bana çağır!" buyurdu. Ebu Hureyre şöyle devam etti: Suffa ehli İslam'ın konuklarıydı. Sığınacakları aileleri, malları ve dayanacak kimseleri yoktu. Resulullah bir sadaka geldiğinde sadaka malını onlara gönderirdi. Kendisi o maldan hiçbir şey almazdı. Bir hediye geldiğinde de bunu Suffa ehline gönderirdi. Hediyeden kendisi de alır ve Suffa ehlini buna ortak ederdi. Ebu Hureyre şöyle devam etti: Nebi Sallallahu Aleyhi ve Sellem'in Suffa ehlini çağırması beni üzdü. Kendi kendime dedim ki: Suffa halkı içinde şu bir bardak süt nedir ki! Bu sütten bir yudum içerek kuvvet kazanmaya ben daha layıktım. Suffa halkı geldiğinde, Resulullah Sallallahu Aleyhi ve Sellem bana emrettiğinde ve benim de onlara dağıttığımda bu bardak sütten bana ne düşecek? Fakat Allah'a ve Resulüne itaatten başka çare yoktu. Bu sebeple gittim, Suffa halkını davet ettim. Geldiler, izin istediler, kendilerine izin verildi ve evde yerlerini aldılar. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem bana "Ya Eba Hirr!" diye seslendi. Ben de "Buyur ya Resulallah, emrine hazırım!" dedim. Resulullah "Bu bardağı al ve onlara ver!" buyurdu. Ben de bardağı alıp vermeye başladım. Bir kişiye veriyordum, o kanıncaya kadar içiyordu. Sonra bardağı bana veriyordu. Ben de bardağı alıp diğer bir kişiye veriyordum. O da kanıncaya kadar içiyor, sonra bardağı bana veriyordu. Bu suretle bütün halk kana kana içip bardağı bana vererek ta Resulullah'a kadar gelip dağıtım işi sona erdi. Artık davetlilerin hepsi süte kanmışlardı. Şimdi Resulullah süt bardağını aldı. Elinde tutarak bana bakıp güldü ve "Ya Eba Hirr!" buyurdu. Ben "Emret ya Resulallah, emrine hazırım!" dedim. "(Süt içmedik bir) ben, bir de sen kaldık!" buyurdu. Ben de "Doğru söylediniz ya Resulallah!" dedim. Resulullah Sallallahu Aleyhi ve Sellem bana "Haydi otur da iç!" buyurdu. Ben de oturup içtim. Resulullah Sallallahu Aleyhi ve Sellem tekrar "İç!" buyurdu. Ben de içtim. Resulullah tekrar "İç!" diye emretmeye devam etti. Sonunda "Ya Resulallah! Artık içemeyeceğim! Seni hak ile gönderen Allah'a yemin ederim ki süt için gidecek bir yer bulamıyorum!" dedim. "Öyle ise bardağı bana ver!" buyurdu. Ben de bardağı ona verdim. Resulullah Allah'a hamdetti, besmele çekti ve geri kalan sütü içti.

Sa'd İbn Ebi Vakkas şöyle anlatmıştır: Muhakkak ki ben Allah yolunda ilk ok atan Arap mücahidiyim. Huble yaprağı ve şu Semurden başka yiyeceğimiz olmadığı halde Allah yolunda gaza ettiğimizi görmüşümdür. Her birimiz davarların gübrelerini çıkarışı gibi hiç birbirine karışmayan kuru dışkı çıkarırdık. Sonra Esed oğulları kabilesi bana İslam hükümleri ve adabı üzerine öğretme (güzel yapmıyorum diye) ayıplar hale geldi. (İslamdaki öncülüğümle birlikte din rükünlerini bana Esed oğulları öğretmeye kalkarsa) bu takdirde ben ziyan etmiş, geçmişte yaptığım çalışmalarım da zayi olmuş gitmiş demektir

Aişe r.anha: "Muhammed'in ailesi Medine'ye geldiğinden vefatı zamanına kadar üç gün arka arkaya buğdayekmeğinden karnını doyurmadı" demiştir

Hz. Aişe r.anha "Muhammed'in ailesi bir günde iki öğün yemek yemedi, yediği iki öğünden biri muhakkak hurma idi" demiştir

Hz. Aişe r.anha "Resulullah Sallallahu Aleyhi ve Sellem'in döşeği tabaklanmış deriden idi. İçi de hurma lifi doluydu" demiştir

Katade, biz (Basra'da) Enes İbn Malik'in yanma giderdik, ekmekçisi yanıbaşmda ayakta dururken bize "Yiyiniz, ben Nebi Sallallahu Aleyhi ve Sellem'in Allah'a kavuşuncaya kadar ne inceltilmiş halis buğday unundan yapılmış ekmek ve ne de kızartılmış davar gördüğünü bilmiyorum" demiştir

Hz. Aişe r.anha "Üzerimizden ay gelir geçerdi de evimizde yemek pişirecek bir ateş yakmazdık. Bizim yemeğimiz sadece hurma ile sudan ibaretti. Ancak bize bir parça et verilmesi müstesna" demiştir

Hz. Aişe, r.anha Urve'ye hitaben "Ey kızkardeşimin oğlu! Biz Nebi Sallallahu Aleyhi ve Sellem ailesi iki ay içinde üç hilal görürdük de Resulullah Sallallahu Aleyhi ve Sellem'in evlerinde bir ateş yakılmazdı" demişti. Urve de "Teyzeciğim! Sizleri ne yaşatırdı?" diye sorunca, "İki siyah şey: Hurma ile su" diye cevap verip şunu ilave etmiştir: "Ancak Resulullah Sallallahu Aleyhi ve Sellem'in Ensardan birtakım komşuları vardı. Bunların sağmal develeri veya koyunları olurdu. Bu komşular Nebi Sallallahu Aleyhi ve Sellem'e evlerinden süt gönderir, o da bunu bize içirirdi

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Mesruk şöyle anlatmıştır: Hz. Aişe'ye "Nebi Sallallahu Aleyhi ve Sellem'e amelin hangisi daha sevimli idi?" diye sordum. Aişe: "Devamlı olan amel" dedi. Ben ona tekrar "Resulullah Sallallahu Aleyhi ve Sellem (gece namazına) ne zaman kalkardı?" dedim. O da "Resulullah Sallallahu Aleyhi ve Sellem horoz sesini işittiği zaman kalkardı" dedi

Aişe "Resulullah Sallallahu Aleyhi ve Sellem'in en çok sevdiği amel, sahibinin üzerinde devam ettiği ameldi" demiştir

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Sizden hiçbirinizi asla kendi ameli kurtaramaz!" buyurdu. Sahabiler: "Ya Resulullah! Seni de mi amelin kurtaramaz?" diye sordular. Resulullah Sallallahu Aleyhi ve Sellem şöyle cevap verdi: "Evet, beni de kendi amelim kurtaramaz. Ancak Allah beni rahmetiyle bürüyüp korur. Sizler doğru yolu tutun, ifrat etmeyin, gündüzün ilk ve son saatlerinde yürüyün, gecenin sonundan da bir miktar faydalanın ve sizler (her hal ve hareketinizde) itidale tutunun, itidale tutunun ki maksadınıza eresiniz

Hz. Aişe’nin nakline göre Nebi Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Doğru yolu tutunuz, ifrat etmeyiniz. Şunu iyi biliniz ki sizlerden hiçbirinizi kendi ameli cennete girdiremeyecektir. Amellerin Allah'a en sevgili olanı da az olsa bile en devamlı yapılanıdır

Hz. Aişe'nin nakline göre Nebi Sallallahu Aleyhi ve Sellem'e bir gün "Amellerin hangisi Allah'a daha sevimlidir?" diye sorulunca, Nebi Sallallahu Aleyhi ve Sellem: "Az da olsa en devamlı yapılanıdır" buyurdu ve "Sizler amellerden takat getirebileceğiniz kadannı üzerine alınız!" tavsiyesinde bulundu

Alkame şöyle anlatmıştır: Ben mu'minlerin anası Aişe r.anha'ya: "Ey mu'minlerin anası! Nebi Sallallahu Aleyhi ve Sellem'in ameli nasıl idi? O herhangi bir şeyi günlerden birine tahsis eder miydi?" diye sordum. Aişe: "Hayır, tahsis etmezdi. Onun ameli devamlı olurdu. Sizin hanginiz Nebi Sallallahu Aleyhi ve Sellem'in güç yetirmekte olduğu kadar amele güç yetirebilir?" dedi

Aişe r.anha'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Doğru yolu tutunuz, ifrat'a gitmeyiniz, müjdeleyip sevindiriniz. Sonra şu muhakkak ki hiçbir kimseyi kendi ameli cennete girdiremez" buyurdu. Sahabiler: "Seni de mi ya Resulallah?" diye sordular. Resulullah Sallallahu Aleyhi ve Sellem: "Evet beni de! Ancak Allah beni bir mağfiret ve bir rahmetle bürüyüp korumuş olması müstesnadır" buyurdu

Narrated from Anas ibn Malik, may Allah be pleased with him: The Messenger of Allah, peace and blessings be upon him, once led us in prayer, then ascended the pulpit and, pointing with his hand toward the qibla direction of the mosque, said: "From the time I led you in prayer until now, Paradise and Hell have been shown to me, visualized before this qibla wall of the mosque. I have never seen the like of today in good and evil, I have never seen the like of today in good and evil!"

It is narrated from Abu Hurayra (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "On the day Allah created mercy, He created it as one hundred mercies, and retained ninety-nine mercies with Himself, and sent forth one single mercy among all of His creation. If the disbeliever were to know all of the mercy that Allah has with Him, he would not despair of entering Paradise. And if the believer were to know all of the punishment that Allah has with Him, he would not feel safe from the punishment of Hell.

Fath al-Bari Commentary — "Having hope along with fear":

That is, this is recommended. Hope cannot be disregarded in the state of fear, nor can fear be disregarded in the state of hope. The reason is that the first leads to delusion and the second leads to despair of Allah's mercy, and both are blameworthy.

The intended meaning of "hope" (ar-raja') is as follows: One who has been negligent should think well of Allah and hope that He will erase his sin. Likewise, one who has performed an act of obedience should hope that it will be accepted. As for one who plunges into sin with the hope of not being held accountable — without feeling remorse and without desisting from it — he is in a state of delusion. How well Uthman al-Jizzi expressed it: Your obeying Allah while fearing that it will not be accepted is a sign of felicity. Your disobeying Allah while hoping to escape the consequences is a sign of wretchedness.

Ibn Maja narrated through Abd al-Rahman ibn Sa'id ibn Wahb from his father that Aisha said: I asked the Prophet (peace and blessings be upon him) about the verse: "And those who give what they give while their hearts are fearful because they will be returning to their Lord" (al-Mu'minun: 60) — is this referring to one who steals and commits adultery? The Messenger of Allah replied: "No, rather it refers to one who fasts, gives in charity, and prays, yet fears that these deeds will not be accepted from him." (Ibn Maja, Zuhd)

All of this applies in the state of good health, as scholars have agreed. Some have said: The most appropriate is for fear to predominate during good health and hope to predominate during illness. When a person draws close to death, some scholars have held that it is recommended to rely on hope alone, since it entails the sense of neediness before Allah. For the harm that results from abandoning fear may by then have become impossible, and consequently the only recourse becomes thinking well of Allah while hoping for His pardon and forgiveness. The hadith "Let none of you die except while thinking well of Allah" (Muslim, Janna) also supports this view. This subject will be further elaborated upon in the chapter on Tawhid

Others have said: A person should not, in his certainty of being safe, fundamentally neglect the side of fear. This view is supported by the hadith narrated by al-Tirmidhi from Anas: "The Prophet (peace and blessings be upon him) entered upon a young man who was dying and asked: How do you find yourself? The young man said: I hope in Allah and I fear my sins. Thereupon the Messenger of Allah said: When fear and hope are joined in the heart of a servant in this state, Allah gives him what he hopes for and grants him safety from what he fears." (al-Tirmidhi, Jana'iz) Al-Bukhari most likely intended to point to this in the heading above

"Sufyan" — meaning Sufyan ibn Uyayna — said: "In my view there is no verse in the Quran more severe than this." The evaluation and explanation of this narration was previously given in the commentary on Surah al-Ma'ida.

"He would not despair of entering Paradise": Some scholars have said that what is meant is: if the disbeliever knew the breadth of Allah's mercy, that knowledge would erase his knowledge of the greatness of the punishment, and thus hope would arise within him. It may also mean that his knowledge would be attached to the breadth of the mercy and his hoping for it, without paying attention to the punishment that stands in contrast to mercy.

The relevance of the hadith to the above heading is that it contains both a promise that engenders hope and a warning that engenders fear. Whoever knows that showing mercy to those He wishes to show mercy to and taking retribution from those He wishes to take retribution from are both attributes of Allah the Exalted, such a person will not feel safe from Allah's retribution while hoping for His mercy, and will not despair of Allah's mercy while fearing His retribution. This is a cause for refraining from evil, however small, and for persisting in obedience, however little

Al-Kirmani commented briefly here on the word "law" (if), saying: "Law" here indicates that the second thing — hope — does not exist because the first thing — knowledge — does not exist. The word in this usage is similar to "law" at the beginning of the sentence "Law ji'tani akramtuka — if you had come to me, I would have honored you.

Al-Kirmani then adds: The meaning of the hadith is that it is appropriate for the one who is morally accountable to be situated between fear and hope, so that he does not fall into excess on the side of hope — like the Murji'a, who say that faith alone means nothing can cause harm — nor does he fall into excess on the side of fear — like the Kharijites and Mu'tazila, who say that one who commits a major sin and dies without repenting will remain in Hell forever. Rather, he should stand in the middle, as expressed in the words of Allah the Exalted: "They hope for His mercy and fear His punishment." (al-Isra: 57) One who examines the religion of Islam will find that all of its principles and subsidiary rulings, whether in foundational matters or practical ones, follow the middle path. And Allah the Exalted knows best.

Ebu Said el-Hudrı r.a. şöyle demiştir: Ensardan bazı kimseler Resulullah Sallallahu Aleyhi ve Sellem'den mal istediler. Aralarından kim istediyse Resulullah Sallallahu Aleyhi ve Sellem ona mutlaka verdi. Nihayet yanındaki mallar tükendi. Elleriyle infak ettiği şeylerin hepsi tükendiği zaman onlara şöyle buyurdu: "Yanımda bulunan hayırdan (yani mal'dan) hiçbir şeyi sizlerden alıkoymuyorum. Şurası muhakkak ki kim (istemeyip) iffetli kalmak isterse Allah onu iffetli kılar. Kim de sabretmeye çalışırsa Allah ona da sabır ihsan eder. Kim insanlardan müstağni olmak isterse Allah onu müstağni kılar. Sizlere sabırdan daha hayırlı ve sabırdan daha geniş bir hediye asla verilmemiştir!" Bu Hadis 1469 dada geçiyor. Diğer tahric edenler: Tirmizi Birr; Müslim, Zekat

Narrated by al-Barā' ibn 'Āzib, may Allah be pleased with him, who said: "The Prophet, peace and blessings be upon him, commanded us to observe seven things and forbade us from seven things. He commanded us to: visit the sick, follow the funeral procession, respond to one who sneezes (by saying 'yarḥamukallāh' when he says 'alḥamdulillāh'), accept the invitation of one who invites, return the greeting of salām, aid the one who has been wronged, and fulfill the request of one who asks by oath. He forbade us from seven things: wearing gold rings — or he said gold bangles — and wearing silk fabrics such as ḥarīr, dībāj, and sundus, and placing silk cushions on horse saddles.

Explanation from Fath al-Bari: "Saying 'yarḥamukallāh' to one who sneezes, on the condition that he praises Allah." That is, the permissibility of offering the tashmīt (saying 'yarḥamukallāh') to the one who sneezes, subject to the stated condition. Al-Bukhārī did not explicitly specify the ruling, yet a command has been firmly established in this regard, as seen in the hadith of the chapter heading. Ibn Daqīq al-'Īd said: The apparent meaning of the command indicates obligation. This is further supported by the following statement found in the hadith of Abū Hurayrah in the next chapter: "It is the right of every sneezer who says 'alḥamdulillāh' that every Muslim who hears him respond with 'yarḥamukallāh.'" In the hadith of Abū Hurayrah in Ṣaḥīḥ Muslim, after stating "a Muslim has six rights over another Muslim," among them is: "When he sneezes and praises Allah, say to him 'yarḥamukallāh.'" Al-Bukhārī also narrates through another chain from Abū Hurayrah: "Five things are obligatory (wājib) upon a Muslim in favor of another Muslim," and among them he mentions saying 'yarḥamukallāh' to one who sneezes and says 'alḥamdulillāh.' This hadith is likewise in Ṣaḥīḥ Muslim. In the hadith narrated by 'Ā'ishah, recorded by Aḥmad and Abū Ya'lā: "When any one of you sneezes, let him say 'alḥamdulillāh,' and let whoever is present say 'yarḥamukallāh' to him." A similar hadith has been narrated by al-Ṭabarānī from Abū Mālik.

Ibn Muzayyan of the Mālikīs adopted the ruling indicated by the apparent meaning of these hadith, and the majority of the Ẓāhirīs held the same view. Ibn Abī Jamrah states: A group of scholars from our school have said that this is a farḍ 'ayn (an individual obligation). Ibn al-Qayyim, in his commentary on the Sunan, affirmed this view as strong, saying: "This ruling has been conveyed with the explicit word 'obligation' (wājib), with the word 'right' (ḥaqq), with the preposition 'upon' ('alā), with the imperative form denoting obligation, and with the Companion's statement: 'The Messenger of Allah commanded us.' Indeed, the jurists have held many things to be obligatory where not even a portion of these combined indicators were present.

Others adopted the view that it is a farḍ kifāyah (collective obligation), whereby if some fulfill it, it is lifted from the rest. This was preferred by Abū al-Walīd Ibn Rushd and Abū Bakr ibn al-'Arabī, and is the position of the majority of the Ḥanafīs and Ḥanbalīs. 'Abd al-Wahhāb and a group of Mālikīs, as well as the Shāfi'īs, held that it is recommended (mustaḥabb), and that one person responding on behalf of a group suffices. The preferable view from an evidential standpoint is the second — collective obligation — and the authentic hadith indicating obligation are not inconsistent with it being fulfilled collectively

Al-Nawawī states in al-Adhkār: If a person sneezes repeatedly, the Sunnah is to say 'yarḥamukallāh' each time — provided he praises Allah — as long as he does not sneeze more than three times, whether consecutive or not. Al-Nawawī then cites Ibn al-'Arabī: Scholars have differed as to whether it is said at the second, third, or fourth sneeze: "You have a cold." The correct view is that this is said at the third sneeze.

Ibn Daqīq al-'Īd said: Similarly, an exception is made when the imam is delivering the Friday sermon. In that case, the command to respond to the sneezer and the command to listen to the sermon come into conflict, and listening to the sermon takes precedence, since it is possible to compensate by saying 'yarḥamukallāh' after the sermon ends.

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Narrated by Jābir ibn 'Abdullāh, may Allah be pleased with him, who said: "The Messenger of Allah, peace and blessings be upon him, said: 'Cover your vessels, close your doors, and extinguish your lamps. For indeed, that little mischief-maker — the mouse — may drag the wick and cause the household to be burned.'"

Explanation from Fath al-Bari: Al-Qurṭubī said: The commands and prohibitions in this hadith are for guidance and counsel (irshād). He also said: They may also be for the purpose of indicating recommendation (nadb). Al-Nawawī stated definitively that they are for guidance, since these commands serve a worldly benefit. However, an objection has been raised: they can also serve a religious benefit, namely the preservation of human life — whose destruction is forbidden — and of wealth — whose squandering is forbidden.

Al-Qurṭubī says: It is understood from these hadith that if a person is spending the night alone in a house where there is a fire, he must extinguish it before sleeping or take the necessary precautions to ensure it poses no danger of burning. If there are multiple people in the house, it becomes the specific responsibility of one of them to do this — and the most fitting person is the last one to go to sleep. Whoever falls short in this regard has contradicted and abandoned the Sunnah.

Al-Qurṭubī then records the following hadith narrated by Abū Dāwūd, declared authentic by Ibn Ḥibbān and al-Ḥākim, through 'Ikrimah from Ibn 'Abbās: Ibn 'Abbās said: "A mouse came and dragged the wick of a lamp, dropping it in front of the prayer mat on which the Prophet, peace and blessings be upon him, was sitting, burning a spot the size of a dirham. Thereupon the Prophet ﷺ said: 'When you go to sleep, extinguish your lamps. For indeed, Shayṭān directs such a creature to cause such an outcome, leading to your burning.'

This hadith also clarifies the reason behind the command: what drives that little mischief-maker — the mouse — to drag the wick is Shayṭān. Thus Shayṭān, as the enemy of man, enlists the aid of fire — another enemy of man. May Allah, in His grace and generosity, protect us from the plots and traps of our enemies. Indeed, He is the Most Kind, the Most Merciful.

Ibn Daqīq al-'Īd said: Since the reason for commanding the extinguishing of the lamp is to guard against the mouse dragging the wick, it follows that if the lamp is in a position where the mouse cannot reach it, leaving it lit would not be forbidden — for example, if it is on a smooth copper candlestick that a mouse cannot climb, or if it is placed at a height or distance that prevents the mouse from reaching it.

He continues: However, the command to extinguish fire has been stated in absolute terms, as is the case in the hadith narrated by Ibn 'Umar and Abū Mūsā. The word "fire" (nār) is more general than the fire of the lamp, since it admits other dangers beyond a wick being dragged — such as something from the lamp falling onto household items, or a candlestick toppling and the lamp scattering fire onto various objects and burning them. One must therefore be certain that none of these dangers will occur. If certainty of safety from such harm is established, then the ruling falls away due to the removal of its underlying cause.

I say: Al-Nawawī has stated this explicitly with regard to the lamp specifically, since in that case safety from harm may be assured. However, the same degree of assurance cannot be assumed for a bare flame or torch. And Allah knows best.

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Narrated by al-Mughīrah ibn Shu'bah, may Allah be pleased with him: "The Prophet, peace and blessings be upon him, would stand in night prayer until his feet swelled or became inflamed. When asked about this, he would say: 'Should I not be a grateful servant?'"

Explanation from Fath al-Bari: "Exercising patience with regard to what Allah has made forbidden." This concept of "patience" (ṣabr) includes persisting in performing obligatory acts and refraining from forbidden ones. The patience referred to stems from the servant's awareness of the reprehensibility of forbidden things and the fact that Allah, the Exalted, has prohibited them in order to protect His servant from moral corruption. This awareness naturally leads a person of sound mind to abandon forbidden acts — even if there were no threat attached to them. It also encompasses feeling shame before Allah and fearing that He will carry out His threatened punishment. The servant thus abandons forbidden acts out of fear of their evil consequences. The servant is ever before the sight and hearing of Allah, the Exalted — a consciousness that instills in him the impulse to avoid what has been forbidden to him. Mindfulness of Allah's blessings is also part of this, since disobedience is generally a cause for the loss of blessings. Love of Allah is likewise included, for the one who loves accustoms his soul to bearing what the Beloved wills.

The finest definition of patience is: restraining the soul from undesirable acts, restraining the tongue from complaint, internalizing the sorrows that give rise to complaint, and awaiting the lifting of hardship. Allah, the Exalted, has praised the patient in numerous verses. At the beginning of the Book of Faith, the hadith "Patience is half of faith" was mentioned in a suspended (mu'allaq) form.

Al-Rāghib says: In Arabic, ṣabr literally means confinement and restraint. "Ṣabartu al-shay'" means "I confined and constrained the thing." As a moral concept, patience means confining the soul to what the intellect or the Sacred Law requires. Its meaning varies according to what it is connected to: if it involves a calamity, it is simply called "patience" (ṣabr); if it involves facing an enemy, it is called "courage" (shajā'ah); if it involves restraining speech, it is called "concealment" (kitmān); and if it involves refraining from a forbidden act, it is called "chastity" ('iffah). The patience referred to here is of the 'iffah variety. "Umar, may Allah be pleased with him, said: 'We found the good of our lives through patience.'

When patience is made transitive with the preposition "an" (refraining from), it signifies patience in avoiding sins. When made transitive with "'alā" (upon/over), it signifies patience in performing acts of obedience.

"I withhold nothing of whatever good I have from you" — meaning from wealth; this hadith encourages being self-sufficient from people, exercising patience and chastity by refraining from asking of them, relying upon Allah, and awaiting the provision He will send. According to this hadith, patience is more virtuous than what is given, since the reward for patience is limitless and boundless.

Al-Qurṭubī explains: "Man yasta'fif" means whoever refrains from asking. "Yu'iffuhullāhu" means Allah rewards him for his chastity by preserving his dignity and fulfilling his need. "Wa man yastaghni" — whoever suffices himself with Allah and renders himself independent of all others — "yughnihi" — Allah gives him that independence and creates richness in his heart. For true wealth, as previously stated, is the wealth of the heart. "Wa man yataṣabbar" — whoever trains his soul to refrain from asking and exercises patience until provision arrives — "yuṣabbiruhullāhu" — Allah strengthens him, grants him mastery over himself, so that his soul becomes obedient to him and endures hardship with submission. At that point, Allah is with him, and he attains what he seeks.

Ibn al-Jawzī said: Since practicing 'iffah (chastity and self-restraint) requires a person to conceal his condition from others and to appear as though he has no need of them, the person who does this inwardly for the sake of Allah is rewarded in proportion to his sincerity and truthfulness in it. As for patience being the best of gifts: this is because restraining the soul from what it loves and compelling it to do what it dislikes in the short term — in matters where failure to act or acting wrongly would bring punishment in the Hereafter — constitutes the highest form of spiritual exercise.

Ibn al-Tīn says: The meaning of the Prophet's ﷺ saying "yu'iffuhullāhu" is either that Allah grants him sufficient wealth that he is not driven to ask of others, or that He bestows upon him contentment. And Allah, the Exalted, knows what is true.

"Should I not be a grateful servant?" The explanation of this hadith, along with its remaining portion, was given in detail at the beginning of the Book of Tahajjud. As for the connection of this hadith to the chapter heading: giving thanks (shukr) is obligatory, and abandoning an obligatory act is forbidden. The soul's engagement in an obligatory act is equivalent to exercising patience in refraining from a forbidden act. In short, gratitude encompasses both patience in obedience and patience in avoiding sins.

One of the scholars said: Patience necessitates gratitude, and patience is only complete through it — and conversely, when one of them disappears, the other vanishes too. Whoever is in a state of blessing is obligated to be both grateful and patient: grateful for an obvious reason, and patient because he must exercise patience in avoiding sins. Whoever is in a state of trial and hardship is obligated to be both patient and grateful: patient for an obvious reason, and grateful because even in his hardship he must fulfill the rights of Allah upon him — for Allah has a right to be worshipped by His servant both in times of blessings and in times of trials and hardship

Furthermore, patience is of three types: a. Patience in avoiding sins — which means refraining from committing them. b. Patience in performing acts of obedience — which means continuing to fulfill them. c. Patience in times of trial and hardship — which means the servant does not complain to others about his Lord during such times.

A person must exercise one of these three forms of patience at all times. Patience is eternally required of the servant, with no escape from it. It is patience that leads to the attainment of all perfections. The Prophet ﷺ said in the first hadith: "Patience is the best gift given to a servant.

Some scholars say: Patience is sometimes for Allah (ṣabr li-Llāh) and sometimes with the help of Allah (ṣabr bi-Llāh). In the first case, the patient person seeks Allah's pleasure and therefore endures His commands — remaining obedient and refraining from disobedience. In the second case, the servant sees not an atom of strength or power within himself and refers everything to Allah, attributing all strength and power to his Lord. Some scholars have also mentioned a third type: patience upon Allah (ṣabr 'alā Llāh), which signifies acceptance of divine decree (riḍā bi-l-qadar). While "ṣabr li-Llāh" relates to His divinity and love, and "ṣabr bi-Llāh" relates to His will and volition, the third type — "ṣabr 'alā Llāh" — upon examination is subsumed within the first two. For this type is nothing other than patience with Allah's religious decrees (His commands and prohibitions) or patience with His existential decrees (His testing of His servants). And Allah, the Exalted, knows best what is true.

İbn Abbas şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem "Ümmetimden yetmiş bin kişi hesaba çekilmeden cennete girer, onlar efsun yapmazlar. (Herhangi bir şeyde) uğursuzluk olduğuna inanmazlar ve her hususta Rablerine güvenip dayanırlar" buyurmuştur. Fethu'l-Bari Açıklaması: "Kim Allah'a tevekkül ederse o, ona yeter." Buradaki tevekkülden maksat "Yeryüzünde yürüyen her canlının rızkı Allah'ın üzerinedir"(Hud 6) ayetinin delalet ettiği şeye inanmak demektir. Yoksa bundan maksat, sebebe sarılmayı ve mahlukattan gelen şeylere dayanmayı terk etmek demek değildir. Çünkü bu insanı bazen düşündüğü tevekkülün zlttına götürebilir. Ahmed İbn Hanbel'e evinde veya mescidde oturan ve "Hiçbir şey yapmam ve rızkım bana gelir" diyen adamın durumu soruldu. Ahmed İbn Hanbel "Bu, ilmi bilmeyen bir adamdır" dedikten sonra şöyle devam etmiştir: Nebi Sallallahu Aleyhi ve Sellem "Allah rızkımı mızrağımın gölgesi altında yaratmıştır. " "Sizler Allah'a hakkıyla tevekkül etseydiniz sabahleyin boş karınlarla gidip, akşamleyin dolu karınla geri dönen kuşları rızıklandırdığı gibi sizleri de rızıklandırırdı" (Tirmizı ve İbn Mace, Zühd) demiştir. Nebi Sallallahu Aleyhi ve Sellem bu hadisinde kuşların rızık peşinde sabahleyin gidip, akşamleyin döndüklerinden bahsetmektedir. Ahmed İbn Hanbel şöyle der: Sahabiler ticaretle meşguloluyorlar, hurmalıklarında çalışıyorlardı. Bizim örneğimiz onlardır

Enes İbn Malik'ten aktarıldığına göre sahabiler soru sormayı abartınca Resulullah Sallallahu Aleyhi ve Sellem kızıp minbere çıkmış ve: "Sorduğunuz her şeyi açıklayacağım" demiştir. Enes sözlerine şöyle devam eder: Sağıma soluma baktığımda herkesin yüzünü elbisesiyle örtüp ağladığını gördüm. Derken kavga ettiğinde piç diye aşağılanan, yani gerçek babasının kim olduğu tartışılan bir adam Nebi Sallallahu Aleyhi ve Sellem'e babasının kim olduğunu sordu. O da "Huzafe" dedi. Bunun ardından Ömer (b. el-Hattab r.a.): رضينا بالله رباً، وبالإسلام ديناً، وبمحمد صلى الله عليه وسلم رسولاً "Allah'tan rab olarak, İslam'dan din olarak ve Muhammed'den Nebi olarak razıyız. Fitnelerden Allah'a sığınırız" dedi. Bunu takiben Nebi (Sallallahu aleyhi ve Sellem): "Bugün kadar hayırlı ya da şerli şeyleri bir arada görmedim. Bana duvarın arkasında cennet ve cehennem gösterildi" buyurdu. Fethu'l-Bari Açıklaması: Bu hadis Resulullah s.a.v.'in kızgınlık halinde de hüküm verebileceğini, zira onun hem kızgınlık hem de sükun hallerinde yalnızca hakkı konuşacağını göstermektedir. Yine bu rivayet Hz. Ömer'in anlayış kabiliyetine ve engin ilmine delalet etmektedir.

Sehl İbn Sa'd'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Her kim iki çene kemiği arasındaki (dili)ni ve iki budu arasında bulunan (organ)'ı (kötülükten korumayı) bana garanti ederse ben de ona cenneti garanti ederim!" buyurmuştur

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Allah'a ve ahiret gününe iman eden hayır söylesin veya sussun. Allah'a ve ahiret gününe iman eden konuşursa eziyet etmesin. Allah'a ve ahiret gününe iman eden konuğuna ikram etsin!" buyurmuştur

Ebu Şureyh el-Huzaİ şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem bu hadisi tebliğ ederken iki kulağım söylediklerini işitti ve kalbim de ezberledi. Resulullah Sallallahu Aleyhi ve Sellem: "Konukluk üç gündür. Onlardan biri caizesidir" buyurdu. "Konuğun caizesi (yani mutat üstü ikramı) nedir?" denildi. Nebi Sallallahu Aleyhi ve Sellem "Konuğun mutat üstü ikramı (caizesi) bir gün ve bir gecedir. Kim Allah'a ve ahiret gününe iman ediyorsa konuğuna ikram etsin. Kim Allah'a ve ahiret gününe iman ediyorsa hayır söylesin veya sükQt etsin!" buyurdu

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Kul bazen manasını düşünmeden bir söz söyler de o söz sebebiyle cehennemin içinde güneşin doğduğu yer ile battığı yer arasından daha uzak bir derinliğe kayıp gider

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Yedi sınıf insan vardır ki Allah onları (kıyamet gününde) kendi gölgesi altında gölgelendirecektir. Bunlardan biri Allah'ı anıp da iki gözü yaşlarla dolan kişidir" demiştir. Fethu'l-Bari Açıklaması: İmam Buhar! bu başlık altında Allahu Teala'ın kendi gölgesiyle gölgelendirecek olduğu yedi sınıf insandan söz eden hadisin bir kısmına yer vermiştir. Bu hadis, bütünlüğü içinde açıklamasıyla birlikte Mesacid Bölümünde geçmişti

Huzeyfe'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sizden önce geçen ümmetierden bir kişi vardı. Amelinin kötülüğünü düşünerek ailesine şöyle bir vasiyette bulunmuştu: 'Ben öldüğüm zaman benim cesedimi alın ve beni küçük küçük zerrelere parçalayın ve sıcak bir günde denize serpip dağıtın!' ÖıÜnce aile fertleri onu dediği şekilde yaptılar. Allah onun zerrelerini topladıktan sonra kendisine 'Seni bu yaptığın işe sevkeden nedir?' diye sordu. O kul da 'Beni bu işi yapmaya sevkeden, ancak senden korkmamdır' dedi. Bunun üzerine Allah onu bağışladı

Abu Sa'id al-Khudri narrated that the Prophet, peace and blessings be upon him, related the following account: "Among those who came before you — or: among those of earlier times — there was a man to whom Allah had given wealth and children." The Messenger of Allah, peace and blessings be upon him, continued: "When death drew near to him, he asked his sons: 'What kind of father have I been to you?' They replied: 'You have been a good and righteous father to us.' He then said: 'This father has not stored up any good with Allah.'" Qatadah interpreted the phrase "lam yabtir" as meaning: "He has not stored up any good with Allah." "The father continued: 'When this father appears before Allah, Allah will punish him. Therefore, listen carefully: when I die, wash me, and when I have turned pitch-black like coal, crush and grind me until I am powdered — or: reduce me to fine particles. Then, when a strong wind blows, scatter my particles into the wind.'" He took from his sons a firm promise and covenant — "By our Lord, we shall do it!" — that they would carry out his instructions. His sons then did everything he had told them. Then Allah said to that person: "Be!" and he instantly became a man and stood upright. Allah then asked him: "O My servant, what led you to give such a bequest?" The man replied: "Fear of You — or: it was out of fear of You." Allah said: "Allah's mercy toward him compensates for it.

Fath al-Bari Commentary:

"Fear of Allah." Fear of Allah is one of the most elevated stations. It is among the things that faith demands. Allah, the Exalted, has said regarding this: "So do not fear them, but fear Me, if you are indeed believers" (Al 'Imran: 175); "So do not fear people, but fear Me" (Al-Ma'idah: 44); and "Only those who have knowledge among His servants fear Allah" (Fatir: 28). The hadith mentioned previously — "I am the most knowledgeable of you regarding Allah and the most fearful of Him" (Ahmad ibn Hanbal, VI, 122) — also pertains to this subject.

The closer a servant comes to his Lord, the more his fear of Him intensifies, to the exclusion of all else. Allah, the Exalted, describes the angels as: "They fear their Lord above them" (An-Nahl: 50), and He describes the Prophets as: "Those who convey the messages of Allah and fear Him, and do not fear anyone except Allah" (Al-Ahzab: 39). Those who are drawn close to Allah (al-muqarrabun) have a greater degree of fear, for things are demanded of them that are not demanded of others, and they fulfill the rights of their station. For what is required of such a servant on Allah's behalf is gratitude for the station he has attained. Therefore, as the station he occupies becomes more elevated, the gratitude due from him is multiplied

When a servant is upright and steadfast, his fear stems either from concern over a bad ending — for Allah, the Exalted, says: "Allah comes between a person and his heart" (Al-Anfal: 24) — or from anxiety that his rank may diminish somewhat. If that person has strayed from the straight path, his fear is of the evil consequence of his act. This fear benefits him when accompanied by remorse and abandonment of sin, for fear arises from knowing the ugliness of the act committed, from believing in the threat issued against it, from the thought that he may not be granted repentance, or from the thought that he is not among those whom Allah, the Exalted, has willed to forgive. In short, the servant fears his sin and asks his Lord to include him among those whom He has forgiven.

The previous hadith also falls under this subject. In that hadith, the following statement was mentioned: "Another (among them) is a man whom a wealthy and beautiful woman invites (to sin), and he says: 'I fear Allah.'" Another hadith pertaining to this subject is the narration of the three men who took shelter in a cave. One of them is the man who, out of fear of Allah, refrained from (sinning with) a woman and gave her back the wealth he had taken from her. The explanation of that hadith was given previously under the chapter on the Children of Israel in the Book of the Prophets

"Reflecting on the evil of his deed" — it was mentioned previously that this person had been a grave-robber (one who stripped the shrouds of the dead).

"Fa zarruni" — This verb is derived from the root "tazriyah," meaning to reduce to scattered particles. The expression "tazruhu'r-riyah = scattered by the winds" (Al-Kahf: 45) is also from this root.

"Allah's mercy toward him compensates for it" — meaning it removes and cancels it out.

Ibn Abi Jamrah said: The person mentioned here was a true believer. For he was firmly convinced that he would be called to account and that evil deeds would be punished. As for the bequest he made, it was most likely permissible in their religion as a means of making repentance valid. It is an established fact that in the Sharia of the Children of Israel, there was a ruling that required them to kill themselves in order for their repentance to be accepted.

Lessons Derived from the Hadith:

1. According to Ibn Abi Jamrah, this hadith indicates that it is permissible to name something after what is close to it or resembles it. For the hadith states: "hadarahu'l-mawt (death came to him)," whereas what actually came to him at that point was not death itself but its preliminary signs.

2. The hadith indicates the virtue and superiority of the community of Muhammad, peace and blessings be upon him. For this community has not been burdened with such heavy religious obligations; rather, a favor was conferred upon them through the bringing of an easy and lenient religion (al-hanifiyyah al-samhah).

3. The hadith demonstrates the greatness of Allah's power, for He gathered together the body of that person after it had been ground to powder and scattered. We would also like to note: it was previously mentioned that this constitutes news of what will take place on the Day of Resurrection.

Ebu Musa el-Eş'ari'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Benim benzerim ve beni kendisiyle Allah'ın (Nebii olarak) gönderdiği şeyin benzeri şu kimsenin misali gibidir ki o bir kavme gelmiş ve 'Ben şurada gözlerimle bir ordu gördüm. Ben çıplak bir korkutucuyum. Hemen kurtulmaya, hemen kaçmaya bakm!' demiştir. Bu haber üzerine bir zümre ona itaat edip, sözünü tutarak bütün gece vakar içinde kaçıp kurtuldu. Bir zümre de onu yalanladı. Bunun üzerine sabahleyin ansızın ordu onları basıp hepsini öldürdü

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem; "Benim durumumla insanların durumu ancak şu adamın durumu gibidir: o, bir ateş yakar da ateşin ışığı etrafını aydınlattığı zaman küçük kelebekler ve onun içine düşen şu hayvancıklar içine düşmeye başlarıar. O adam da bu hayvancıkları geri çekmeye başlar. Fakat onlar bu davetçiye galip gelip hepsi de ateşin içine düşerler. İşte ben de sizlerin izar bağlarınızdan tutuyor ve sizleri ateşten çekip kurtarmaya çalışıyorum. İnsanlar ise ateşe giriyorlar

Abdullah İbn Amr'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Müslüman, dilinden ve elinden Müslümanların selamette kaldığı kimsedir. Muhacir de Allah'ın yasakladığı şeyleri terk edendir" buyurmuştur. Fethu'l-Bari Açıklaması: "Masiyetlerden vazgeçme." Yani onları kesin ve nihai olarak terk etmek, içine düştükten sonra onlardan yüz çevirmek. "Ben çıplak uyarıcıyım." İbn Battal şöyle demiştir: "Çıplak uyarıcı" deyimi Has'am kabilesinden bir adamdan çıkmıştır. Zülhalasa günü birisi ona hamle yapar ve onunla karısının elini keser. Bu kişi kavmine geri döner ve onları uyarıro Bir haberin araştırılması ve tahkiki uğrunda bu kimse "çıplak uyarıcı" şeklinde darb-ı mesel haline gelir. "Fe edlecu" gecenin ilk başında veya manasındaki farklılığa göre bütün gece boyu yürüdüler. "Ala mehelihim" vakar ve sükun içinde demektir. "Fe ceale'r-raculu yez'uhunne" yani onları geri çekmeye başladı. "Fe yaktahimne flha" yani onun içine giriyorlardı. Hadisten Çıkan Sonuçlar 1 - Hadis insanoğlunun müjdeciden çok uyarıcıya ihtiyaç olduğuna işaret etmektedir. Çünkü insanın yaratılışı ileride verilecek nasibe değil, peşinen verilecek olan haz ve paya meyyaldir. 2- Hadis Hz. Nebi'in şefkati, rahmeti ve ümmetinin kurtuluşuna olan hırsını göstermektedir. Nitekim Allahu Teala aynı manada "O, size çok düşkün, mu'minlere karşı çok şefkatlidir, merhametlidir"(Tevbe 128) demektedir. "Bi hucezikum" yani izar bağladığınız yerden demektir

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Benim bilmekte olduğumu sizler biliyor olsaydınız muhakkak az güler, çok ağlardınlz" buyurmuştur

Enes r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Benim bilmekte olduğum şeyleri sizler biliyor olsaydınız muhakkak az güler, çok ağlardınzz" buyurmuştur. Diğer tahric: Daha geniş hali; Tirmizi h.no: 2312, İbn-i Mace 4190 Fethu'l-Bari Açıklaması: İmam Buhar! bu konuda Ebu Hureyre'nin yukarıdaki başlığı oluşturan kelimelerle naklettiği hadise ile, Enes hadisini nakletmiştir. Enes'in rivayet ettiği hadis, Maide suresinin tefsirinde daha önce geçen hadisin bir kısmıdır. Bu hadisin açıklaması inşaallah İ'tisam Bölümünde gelecektir. Burada "bilmek"ten maksat, Allah'a karşı gelen kimsenin onun azameti ve intikamına dair bilgisiyle, insanın canı çıkarken ve ölürken, kabirde ve kıyamet günü karşılaşacağı korkunç olaylara dair bilgidir. Bu noktada çok ağlama ve az gülmenin ilişkisi gayet açıktır. Bundan maksat, hadisi duyan ilgili kimselere korku vermektir. Hasan-ı Basrı'nin şöyle dediği nakledilmiştir: "Her kim ölümün varış yeri, kıyametin randevu yeri, Allah'ın huzurunda durmanın bulunma noktası olduğunu bilirse uzun süre dünyada kalması onu üzer

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Cehennem şehvet perdeleriyle, cennet de nefsin hoş!anmadığı mükellefiyet perdeleriyle perdelenip örtü!müştür" buyurmuştur. Fethu'l-Bari Açıklaması: "Cehennemin şehvet perdeleriyle örtülmüş olduğu." Bu hüküm herkes için geçerlidir. Ebu Nuaym'in rivayetinde "hudbet" yerine "huffet" kelimesi yer almaktadır ki manası cehennem şehvet perdeleriyle örtülmüştür demek olur. Buna göre şehvetler cehenneme düşmeye sebeptirler. Bu cümle Hz. Nebi'in nefisler kendisine meyletse de şehvetleri kınama, ne fisler kendisinden hoşlanmayıp, onlara ağır gelse de itaatlere teşvik noktasında özlü sözlerinden (cevamiu'l-kelim) ve eşsiz belagatından biridir. "Huffet", "el-hifaf" kökünden türemedir. Manası bir şeye kendisini geçmedikçe ulaşmak mümkün olmayacak derecede onu kuşatan ve çevreleyen demektir. Netice olarak cennete ancak hoşlanılmayan şeylerin çöllerini kat ederek ulaşılırken, cehennemden ancak şehvetleri terk etmek suretiyle kurtulmak mümkün olur

Abdullah bin Mes’ud'un nakline göre Nebi (Sallallahu Aleyhi ve Sellem): "Cennet sizin her birinize kendi ayağındaki nalınının tasmasından daha yakındır. Cehennem de bunun gibidir" buyurmuştur

Ebu Hureyre (r.a.)'ın nakline göre Resulullah (Sallallahu Aleyhi ve Sellem): "Şairlerin söylediği en doğru beyiti ‘ala kulli şey'in ma hale'l-lahe batilu Ve kulli na min la mahalate zailu’ (= Allah'tan başkası ne varsa mutlaka fani! Çıkacaktır elden her nimet bir gün yani!)" Beytidir" buyurmuştur. Fethu'l-Bari Açıklaması: İbn Battal şöyle demiştir: Bu hadis, itaatin cennete götürdüğünü, masiyetin cehenneme yaklaştırdığını, itaat ve masiyetin bazen en basit şeylerde bile gerçekleşebileceğini ifade etmektedir. Bu manada kısa bir süre önce "Kul bazen manasını düşünmeden bir söz söyler" hadisi geçmişti. Dolayısıyla kişinin az bir hayrın kendisine gelmesi ve az bir kötülükten kaçınmak konusunda uzak durmamalıdır. Çünkü o Allah'ın merhametine sebep olacak iyiliği, gazabına sebep olacak kötülüğü bilemez. İbnü'l-Cevzl şöyle demiştir: Hadisin manası şudur: Kulun niyetini düzeltip, itaat ederek cenneti elde etmesi kolaydır. Aynı şekilde heva ve hevesine uyup, masiyet işleyerek cehenneme düşmesi de kolaydır

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sizden herhangi biriniz yaratılış, mal ve evlat hususunda kendisinden üstün kılınmış kimselere baktığı zaman (üzülmesin), hemen kendisinden aşağı (halli) kimselere baksm!" Fethu'l-Bari Açıklaması: İbn Battal şöyle demiştir: Bu hadis, hayrın birçok maksadını bir arada toplamaktadır. Çünkü kişi dinle ilgili olarak Rabbine ibadet noktasında hangi seviyede bulunursa bulunsun mutlaka bu konuda kendisinden daha üstün birisi olduğunu görecektir. Nefsi bu kişinin seviyesine ulaşmak istediğinde kendi durumunu eksik görecek ve sonuna kadar Rabbine yaklaşmasını arttırmaya çalışacaktır. Öte yandan dünyada (maddi bakımdan) ne kadar aşağı durumda olursa olsun kendisinden daha aşağı konumda olan birilerini mutlaka görecektir. İnsan bu nokta üzerinde kafa yorduğunda Allah'ın nimetinin -bunu gerektiren bir sebep de olmadığı halde- lütufta bulunduğu birçoklarına değil de kendisine ulaştığını öğrenir, böylece nefsini şükre zorlar ve ahiretinde buna olan nzası büyür

Ibn Abbas (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) narrated from his Lord a hadith in which Allah the Almighty said: "Verily, Allah has recorded good deeds and evil deeds, and then He clarified this. Whoever intends to do a good deed but does not do it, Allah records it in His register as one complete good deed. And if he intends to do a good deed and then does it, Allah records it in His register as ten good deeds up to seven hundred times and beyond. And if a person intends to do an evil deed but does not do it, Allah records it in His register as one complete good deed. And if he intends to do an evil deed and then does it, Allah records it as one single evil deed.

Fath al-Bari Commentary:

The word "al-hamm" that appears in the chapter heading used by Imam al-Bukhari means the preponderance of a person's intention to carry out an action. The expression "hamamtu bi kadha" means: I directed myself toward doing that thing with firm resolve. This goes beyond something merely passing through the heart.

"He narrated from his Lord." The above hadith is one of the Qudsi hadiths. Furthermore, these words may be from the revelation that the Prophet (peace and blessings be upon him) received directly from his Lord without an intermediary, or they may be from the revelation received through the angel — and the latter is the preferred view.

"And then He clarified this." That is, He went into detail with the expression "fa man hamma — whoever intends." The word that is ambiguous in the general statement "Allah has recorded good deeds and evil deeds" is the verb "kataba." Al-Tufi explained this as: Allah commanded the guardian angels to record it. Alternatively, the intent may be that Allah decreed this in accordance with what was to come in His knowledge. Another scholar said: What is meant by recording is that He decreed it and informed the scribing angels of this decree. Therefore, there is no need to ask how the recording takes place at every moment, for it is a matter that has already been concluded.

I came across an explanation from Imam al-Shafi'i that is consistent with the outward meaning of this narration. According to al-Shafi'i, a person will not be called to account for intending an act but failing to carry it out; rather, accountability applies to one who intends to do it and actually begins to carry it out.

"Fa man hamma — whoever intends." In Muslim's narration reported by Hammam from Abu Hurayrah, instead of "hamma," the expression "idha tahaddatha — when he speaks to himself about it" is used. This has been interpreted as "when a person conceives it within himself" in order to bring it into conformity with other narrations. It is also possible to take it at its outward meaning. However, a person's speaking to himself is not a condition or prerequisite for a good deed to be recorded. On the contrary, a good deed is recorded by the mere act of willing it. We do acknowledge that there are certain narrations indicating that absolute intention and will alone are not sufficient. According to a narration from Hurayim ibn Fatik reported by Ahmad ibn Hanbal, Ibn Hibban, and al-Hakim — with Ibn Hibban considering it authentic — the Messenger of Allah (peace and blessings be upon him) said: "Whoever intends to do a good deed, Allah knows what he felt in his heart and what he desired." Ibn Hibban cited this narration as his basis and, after including it in his Sahih, stated that what is meant by "al-hamm" here is firm resolve. He then added the following explanation: There is also the possibility that Allah, out of His additional grace, records the good deed for the mere passing thought, even if the servant has not formed a firm resolve

"But does not do it." This clause refers to the action of the limbs that was not carried out. As for the action of the heart, it is also possible for this clause to include it. However, for that to be the case, the good deed must be recorded by the mere passing of the thought through a person's mind, as stated in the majority of hadiths, and not by firm resolve, as stated in the hadith of Hurayim. The narration of Abu Dharr in Muslim — that "refraining from evil is a form of charity" — supports the first view

"And if a person intends to do an evil deed but does not do it, Allah records it in His register as one complete good deed." Al-Khattabi said: The recording of a good deed for abandoning an evil act is conditional upon the person who abandons it having the ability to commit it and then refraining from it. For a person is only considered to have abandoned something if he could have done it and did not. This also includes cases where an obstacle comes between a person and his desire to commit the act. For example, if a man goes to a woman intending to commit adultery but finds the door locked and is unable to open it, he is not considered to have abandoned the act of adultery. Likewise, if a person finds an opportunity for adultery but is unable to achieve arousal, or if a circumstance arises that would harm him in the near term, such a person has not abandoned the act either

"And if he intends to do an evil deed and then does it, Allah records it as one single evil deed." According to the hadith of Abu Dharr narrated in Muslim, Allah the Almighty said: "Its recompense is one evil the like of it, or I will forgive it." (Muslim, Remembrance and Supplication.) The meaning of this is that Allah the Almighty erases that evil deed through His grace, or through repentance, or through seeking forgiveness, or through the performance of a good deed that serves as expiation for it. Based on the outward wording of the hadith of Abu Dharr, the first of these possibilities carries more weight. This hadith also serves as a refutation of the view that major sins can only be forgiven through repentance

Conclusions Drawn from the Hadith:

1. Ibn Battal said: This hadith demonstrates the immense grace and generosity of Allah the Almighty toward this community. For if it were otherwise, almost no one would enter Paradise. For servants commit evil deeds far more than they perform good deeds. The hadith's statement that merely intending a good deed earns a reward, while merely intending an evil deed does not incur accountability, is affirmed by Allah's statement: "Whatever good you do is for your own souls, and whatever evil you do is against them" (al-Baqarah, 286). For when evil is mentioned, the form "iftial — iktisab," which carries the meaning of striving and exertion, is used — unlike in the case of good.

2. The hadith also speaks of what a servant receives from his Lord in return for abandoning pleasure and relinquishing desire for His sake — out of longing for His reward, out of fear of His punishment, and in exchange for giving up enjoyment and leaving behind one's carnal desires. It may also be concluded from the hadith that the guardian angels, since they are tasked with recording good and evil deeds, do not record permissible acts. Some hadith commentators responded to this by noting that certain imams considered permissible acts to be a form of good deed.

Enes İbn Malik r.a. şöyle demiştir: Sizler birçok amel işlemektesiniz ki onlar sizin gözlerinizde kıldan incedir. Şu muhakkak ki bizler Nebi Sallallahu Aleyhi ve Sellem'in zamanında onları helak edici günahlar sayardık. Fethu'l-Bari Açıklaması: Başlıkta yer alan "el-muhakkarat" Sehl İbn Sa'd'ın rivayet ettiği hadiste şöyle yer almaktadır: "Günahların küçük görülenlerinden sakınınız! Küçük görülen günahlar bir vadiye inen topluluk gibidir. Bu topluluktan her biri bir odun getirmiş ve ekmeklerini pişirecekleri odunu oraya yığmışlardır. "Onlar sizin gözlerinizde kıldan daha incedir." "Edekku", "ed-dikka" kelimesinden ism-i tafdildir. Söz konusu kalıp, işlenilen küçük günahların ne kadar küçük görüldüğüne ve değer verilmediğine işaret etmektedir. Bu kelime bir işte bakışı inceitme yani dikkatini ona verme anlamına kullanılır. Buna göre hadisin manası şöyle olur: Değersiz olduğunu zannettiğiniz birçok amel işlemektesiniz. Oysa bunlar büyüktürler veya sonunda büyük hale gelirler. İbn Battal şu açıklamayı yapmıştır: Küçük görülen günahlar çoğaldığında ısrarla ışlendiği takdirde büyük günah haline gelirler. Esed İbn Musa'nın Zühd Bölümünde Ebu Eyyub el-Ensarilden naklettiği bir rivayet şöyledir: "Bir kimse güzel bir iş yapar, buna güvenir ve küçük görülen günahlan unutur, sonunda Allahu Teala'a o küçük günahlar kendini kuşatmış olarak ulaşır. Bir kimse de kötülük işler ve bundan dolayı hep korku içinde olur. Nihayet Allah'a güven içinde ulaşır

Ebu Hureyre r.a.'den rivayet edildiğine göre Resulullah Sallallahu Aleyhi ve Sellem "Allahım! Herhangi bir mü'mine sövmüşsem bunu kıyamet günü kendine yakınlık için bir vesileye çevir" diye dua etmiştir. Fethu'l-Bari Açıklaması: Bu hadis Resulullah s.a.v.'in ümmetine duyduğu şefkati, huyunun güzelliğini ve yüce gönüllülüğünü göstermektedir. Burada Nebi Sallallahu Aleyhi ve Sellem'in zamanında yaşamış belli kişiler kastedildiği açıktır. Genel olarak onun zamanını da aşacak tarzda söylediği sözler hakkında muhtemelen bu duası geçerli değildir.

Ebu Said el-Hudri şöyle anlatmıştır: Bir bedevi Arap Nebi Sallallahu Aleyhi ve Sellem'e geldi ve: "Ya Resulallah! İnsanların hangisi hayırlıdır?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem "Canıyla, malıyla (Allah yolunda) cihad eden adamdır ve bir de vadilerden bir vadi içinde (yalnızlığa çekilerek) Rabbine ibadet eden ve insanları şerrinden rahat bırakan adamdır" buyurdu

Narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "As the son of Adam grows older, his love for wealth and his desire for a long life grow with him.

Fath al-Bari Commentary: The narration of al-Nasafi related to this chapter heading is as follows: The scholars of Quranic exegesis (tafsir) differed regarding this matter. According to the majority, what is intended here is old age, for a person becomes aged at sixty and beyond — and this is a sign that he has long since left behind his childhood, which resembles futile play and jest. Ali said that what is meant by it is the Messenger of Allah (peace and blessings of Allah be upon him) himself. They also differed regarding the word "granting of a long life" in the verse. Al-Tabari, narrating from Masruq, interpreted this as forty years of age, as though they based this on the verse: "Until, when he reaches maturity and reaches the age of forty..." (Al-Ahqaf, 46:15). Others interpreted this verse, based on narrations transmitted on this subject, as referring to sixty years of age. In some chains of those narrations, the intended meaning of the verse is explicitly stated to be this.

In the expression "no excuse remains before Allah," the word "excuse" (madhirah) means the elimination of the excuse. Accordingly, the meaning is: "There is no longer any possibility for that person to offer an excuse." That is, the person may say: "Had I been given a longer life, I would have fulfilled what was commanded of me," to which it is replied: "You were given sufficient time and opportunity to offer your excuse; now there is no longer any room for your excuse to be accepted." For the one whose path to offering an excuse has been closed — because he was given sufficient time and opportunity yet did not fulfill his acts of obedience and worship — nothing remains but to repent and turn entirely toward the Hereafter.

Ibn Battal says: The reason sixty years is established as the boundary point here is that it is close to the age of full maturity, which is the age of reliance upon Allah (tawakkul) and humility (khushu). This is an excuse following upon another excuse, and it is a grace shown by Allah the Exalted to His servants in order to bring them from ignorance to knowledge. Allah the Exalted accepted their excuses and did not subject them to punishment without clear evidence. Even though they were created with love for this world and desire for a long life, they are nonetheless commanded to strive against their own souls in this regard — so as to fulfill what they are obligated to do and to avoid what they have been warned against.

In the prophetic hadith, there are certain indications suggesting that those who have completed sixty years have fulfilled their allotted time. For instance, in a hadith narrated by al-Tirmidhi through a hasan chain, Abu Hurayrah (may Allah be pleased with him) relates from the Messenger of Allah (peace and blessings of Allah be upon him): "The ages of my Ummah will be between sixty and seventy. Very few of them will exceed seventy."

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Emanet zayi edildiği zaman kıyameti bekle!" Bir bedevi "Emaneti zayi etmek nasılolur ya Resulallah?" diye tekrar sorunca Resulullah (Sallallahu Aleyhi ve Sellem) "İş ehli olmayan kimseye havale edilip verildiğinde kıyameti bekle!" buyurmuştur

Huzeyfe şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem bize iki hadiseyi haber verdi. Bunlardan birisini gördüm, diğerini ise bekliyorum. Resulullah Sallallahu Aleyhi ve Sellem bize emanetin salih kimselerin gönüllerinin derinliğine indiğini haber verdi. Sonra o kulların Kur'an'dan bilgi aldıklarını, ardından sünnetten öğrendiklerini bildirdi. Resulullah Sallallahu Aleyhi ve Sellem bize emanetin kaldırılacağını da haber verip şöyle dedi: "Kişi uyku uyur. O uyurken emanet kalbinden silinip alınır ve emanetin eseri rengi uçuk bir nokta halinde yanık yeri gibi kalır. Sonra o kişi bir uyku daha uyurken emanetin (geri kalan kısmı da) alınır. Bunun eseri ve yeri de balta sallayan bir işçinin avucundaki kabarcık gibi kalır. Şu halde emanet, senin ayağına düşürdüğün bir ateş parçasının düştüğü yerin şişirip senin onu bir kabarcık şeklinde görmen gibidir. Halbuki bu kabarcıkta bir şey yoktur. Şu vaziyetteki halk birbiriyle alışveriş etmek için sabahına ermiş bulunur. Hiçbir kimse emaneti eda etme imkanı bulamaz. Şöyle ki bazen 'Filan oğulları içinde emin bir kimse vardır' denilir. Bazen birisi lehine 'O ne akıllıdır, ne tedbirlidir, ne zerafetli bir adamdır, o ne kahramandır!' diye şehadet olunur. Halbuki o şahsın kalbinde iman'dan hardal tanesi kadar bir eser yoktur." Huzeyfe dedi ki: Öyle bir zaman yaşadım ki o devirde kiminle alışveriş edeceğim diye tasalanmazdım. Çünkü münasebette bulunacağım kimse Müslümansa onu İslam dini (bana hıyanet etmekten) men ederdi. Eğer Hıristiyan ise onu bulunduğu yerin valisi hıyanetten men ederdi. Bugün ise ben filan ve mandan başka kimse ile alışveriş edemez oldum

HADITH 1:

Narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah has ninety-nine names. Whoever memorizes them will certainly enter Paradise. Know that Allah is Witr (One, indivisible) and He loves the witr (odd number).

Explanation from Fath al-Bari: Some scholars have used this hadith as evidence for the permissibility of attributing names to Allah in the form of proper names (ism sigha) even if they are not mentioned in the Quran, since many of Allah's names are of this nature. As for the hadith narrated via Walid ibn Shu'ayb — with a chain worthy of being graded sahih — which is the primary reference for those who have written commentaries on the Beautiful Names, its wording as recorded in al-Tirmidhi is as follows:

"He is Allah, other than Whom there is no deity. He is al-Rahman (the Most Merciful), al-Rahim (the Most Compassionate), al-Malik (the Sovereign), al-Quddus (the Most Holy), al-Salam (the Source of Peace), al-Mu'min (the Granter of Security), al-Muhaymin (the Guardian), al-'Aziz (the Almighty), al-Jabbar (the Compeller), al-Mutakabbir (the Supreme in Majesty), al-Khaliq (the Creator), al-Bari' (the Originator), al-Musawwir (the Fashioner), al-Ghaffar (the Repeatedly Forgiving), al-Qahhar (the Subduer), al-Wahhab (the Bestower), al-Razzaq (the Provider), al-Fattah (the Opener), al-'Alim (the All-Knowing), al-Qabid (the Withholder), al-Basit (the Expander), al-Hafid (the Humbler), al-Rafi' (the Exalter), al-Mu'izz (the Honorer), al-Mudhill (the Humiliator), al-Sami' (the All-Hearing), al-Basir (the All-Seeing), al-Hakam (the Judge), al-'Adl (the Just), al-Latif (the Subtle), al-Khabir (the All-Aware), al-Halim (the Forbearing), al-'Azim (the Magnificent), al-Ghafur (the Forgiving), al-Shakur (the Appreciative), al-'Ali (the Most High), al-Kabir (the Most Great), al-Hafiz (the Preserver), al-Muqit (the Sustainer), al-Hasib (the Reckoner), al-Jalil (the Majestic), al-Karim (the Most Generous), al-Raqib (the Watchful), al-Mujib (the Responsive), al-Wasi' (the All-Encompassing), al-Hakim (the Most Wise), al-Wadud (the Most Loving), al-Majid (the Most Glorious), al-Ba'ith (the Resurrector), al-Shahid (the Witness), al-Haqq (the Truth), al-Wakil (the Trustee), al-Qawi (the Most Strong), al-Matin (the Firm), al-Wali (the Protecting Friend), al-Hamid (the Praiseworthy), al-Muhsi (the Reckoner of All), al-Mubdi' (the Originator), al-Mu'id (the Restorer), al-Muhyi (the Giver of Life), al-Mumit (the Bringer of Death), al-Hayy (the Ever-Living), al-Qayyum (the Self-Sustaining), al-Wajid (the Perceiver), al-Majid (the Noble), al-Wahid (the One), al-Samad (the Eternal Refuge), al-Qadir (the Capable), al-Muqtadir (the Omnipotent), al-Muqaddim (the Expediter), al-Mu'akhkhir (the Delayer), al-Awwal (the First), al-Akhir (the Last), al-Zahir (the Manifest), al-Batin (the Hidden), al-Wali (the Governor), al-Muta'ali (the Most Exalted), al-Barr (the Source of Goodness), al-Tawwab (the Accepter of Repentance), al-Muntaqim (the Avenger), al-'Afuw (the Pardoner), al-Ra'uf (the Most Kind), Maliku'l-Mulk (the Owner of Sovereignty), Dhu'l-Jalal wa'l-Ikram (the Lord of Majesty and Honor), al-Muqsit (the Equitable), al-Jami' (the Gatherer), al-Ghani (the Self-Sufficient), al-Mughni (the Enricher), al-Mani' (the Preventer), al-Darr (the Distresser), al-Nafi' (the Benefiter), al-Nur (the Light), al-Hadi (the Guide), al-Badi' (the Originator), al-Baqi (the Ever-Lasting), al-Warith (the Inheritor), al-Rashid (the Guide to the Right Path), al-Sabur (the Patient).

Al-Ghazali writes in his Sharh al-Asma': "I know of no one who has investigated and compiled the names of Allah except for one scholar from the Maghrib, whose name is 'Ali ibn Hazm. He said: 'I identified nearly eighty names from the Quran and authentic reports. The remainder must be sought in other authentic reports.'" According to al-Ghazali, it is likely that this scholar had not come across the hadith narrated by al-Tirmidhi cited above, or he considered its chain to be weak. In my (Ibn Hajar's) view, the second possibility is more correct, for in his work al-Muhalla he mentions similar hadiths and concludes that the hadiths that enumerate the Beautiful Names as a complete list are weak. He also stated that the number of names he extracted from the Quran is sixty-eight.

Ibn Hazm only compiled those names that are explicitly attributed to Allah as proper names; he did not consider names derived from verbs mentioned in the Quran. For example, the name al-Baqi, derived from the verse "the Face of your Lord will remain (baqi)," is not among his findings. He also did not count names that appear in the Quran in a possessive construct (mudaf) as part of the Beautiful Names. For instance, he did not include the word Badi' from the verse "He is the Originator (badi') of the heavens and the earth" among the names of Allah. The names he accepted will be explained below

Other scholars have also considered the hadith narrated by al-Tirmidhi to be weak. For example, al-Dawudi stated that there is no authentic report in which the Prophet (peace and blessings of Allah be upon him) enumerated the Beautiful Names one by one. Abu'l-Hasan al-Qabisi offers the following assessment: The names and attributes of Allah are tawqifi — meaning they can only be known through the Quran, Sunnah, and scholarly consensus (ijma'), and analogy (qiyas) cannot serve as a proof in this matter. The Quran does not give a specific number for the names of Allah; in the Sunnah, the number ninety-nine is mentioned. Some scholars have attempted to derive these ninety-nine names from the Quran, but of course Allah knows His names best, for some of them are not unambiguous proper names (sarih ism)

There is scholarly disagreement on whether Allah has only ninety-nine names or whether He has more but that the one who counts ninety-nine of them will enter Paradise. The majority of scholars hold the second view. Al-Nawawi even states that scholars are in agreement on this and says: "This hadith does not place a limit on the number of Allah's names. It is not saying that Allah has no name other than ninety-nine. The hadith is emphasizing that whoever counts ninety-nine of them will enter Paradise — its purpose is not to enumerate the total number of names, but to give glad tidings to the one who counts them."

The following hadith narrated from Ibn Mas'ud supports this view: "O Allah, I supplicate to You by all Your names — those You have named Yourself, those You revealed in Your Book, those You taught to any of Your creation, and those You have kept in the knowledge of the Unseen with You." Similarly, the narration transmitted by Imam Malik from Ka'b al-Ahbar — "I supplicate to You by all Your names, those I know and those I do not know" — points to the same meaning.

Al-Khattabi says on this topic: "This hadith establishes that the mentioned names belong to Allah while not preventing the Beautiful Names from being more in number. Their enumeration in the hadith is due to their frequent use and the greater clarity of their meanings.

There is also scholarly debate on whether the Beautiful Names are tawqifi in the sense that names cannot be derived from verbs attributed to Allah and attributed to Him unless there is a clear text from the Book or Sunnah. Al-Razi stated that according to the scholars of the Levant (Sham), the Beautiful Names are tawqifi. As for the Mu'tazila and the Karamiyyah, they hold that names derived from words whose attribution to Allah the intellect approves may also be attributed to Him. Al-Qadi Abu Bakr and al-Ghazali stated that names, as distinct from attributes, are tawqifi. It has also been emphasized that this last view is the preferred one

Abu'l-Qasim al-Qushayri says: "The names of Allah are known through the Book, the Sunnah, and scholarly consensus. Every name established through one of these sources must be attributed to Allah. Names not found in any of these sources cannot be attributed to Allah even if they are correct in meaning."

As for al-Zajjaj, he holds the view that Allah cannot be supplicated to with any name that He has not used to describe Himself. In his view, the rule in this matter is as follows: Every word — whether derived (mushtaq) or not — by which religion has permitted supplication is one of His names. Everything whose attribution to Allah is permissible — whether interpreted (ta'wil) or not — is one of His attributes; and these are also called names.

Although the hadith speaks of memorizing (ihsa') the names, other variants of the hadith speak of counting them. Al-Khattabi stated that the act of counting mentioned here is open to numerous interpretations. For example, it has been said that what is meant is supplicating to Allah with all of the mentioned names and praising Him with all of them, and that such supplication will bring the desired reward. Another interpretation is: the counting of the names means fulfilling the demands of the meanings they convey and giving them their due. The words derived from the root ihsa' in the narration "He knows that you cannot do this fully" and in the hadith "Be steadfast! But you will never be able to do so fully" carry the same meaning. That is, the meanings of the names — not merely their words — must be taken into account and acted upon accordingly. For example, when one says al-Razzaq (the Provider), he should know that he ought not to worry about provision.

It has also been said that counting the names means knowing their meanings. For example, when Arabs say "dhu hasat" they mean "dhu 'aql" (a person of reason). Al-Qurtubi states that whoever sincerely counts these names through any of the ways mentioned above may be hoped to enter Paradise. However, it should be known that these degrees are for those who have earned precedence in Islam, the siddiqun (the truthful), and those who will receive their books in their right hands in the Hereafter.

Ibn 'Atiyyah interprets counting the names as: "believing in them, venerating them, showing eagerness for them, and taking their meanings into consideration." Al-Asili says: "Counting the names is not merely pronouncing them, for even a sinner can pronounce them with his tongue. What is intended here is to act in accordance with them." Abu Nu'aym al-Isfahani holds that what is meant by counting in the hadith is not merely counting with the tongue, but acting upon them, striving to understand their meanings, and believing in them. Abu'l-Abbas ibn Ma'd suggested that counting here likely carries two meanings: one is to strive to identify the names from the Book and Sunnah, and the other is to memorize the enumerated names. The commentary on many of these names will come in the chapter on Tawhid.

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HADITH 2:

Narrated from 'Abdullah ibn 'Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "People are like one hundred camels — among them you can hardly find even one that is fit to ride (rahilah).

Explanation from Fath al-Bari: "The Lifting of Trust (Amanah)." Amanah (trustworthiness) is the opposite of khiyanah (treachery). Its being lifted means that trustworthy people will disappear or become so few as to be virtually non-existent.

"When trust is squandered" — this statement is part of the answer given to the Bedouin who asked when the Day of Judgment would come. The same person also asked: "How will trust be squandered?" The Prophet replied: "When the matter is entrusted to those who are unqualified for it." The word "matter" (amr) here refers to affairs related to religion such as the caliphate, governance, judgeship, the issuing of religious rulings (fatwa), and other such responsibilities.

Ibn Battal said: The meaning of "when the matter is entrusted to those who are unqualified for it" is as follows: Rulers are those to whom Allah the Almighty has entrusted His servants, and He has commanded those servants to be sincerely devoted to them. Therefore, rulers are required to appoint righteous and religious people to positions of responsibility. When rulers appoint those who are not religious to positions of responsibility, they have squandered the trust that Allah has placed upon them.

The second hadith in sequence — the hadith of Hudhayfah reported as marfu' — will be given with its chain and text in the chapter on Fitan (Tribulations), where it will be explained in detail, insha'Allah. The word al-muntabir in the hadith means a blister or raised mark. According to al-Khattabi, Hudhayfah used the word baya'tu (I gave allegiance) in the sense of a transaction. "Upon the sa'ih" — what is meant is the governor appointed over that Christian to collect the rights owed by the other party. The word sa'i is most commonly used to mean a zakat collector; here, it may also refer to the official authorized to collect the jizyah. It has been narrated that Ibn Qutaybah said that the word al-rahilah in the hadith means a fine-bred camel chosen for riding

Al-Azhari explains the word al-rahilah as it appears in the hadith "People are like one hundred camels": al-rahilah, in the Arabic language, refers to a fine-bred riding camel, whether male or female. The intended meaning of the hadith is: those who are abstinent in worldly matters, perfect in this regard, and who seek the Hereafter are exceedingly rare — just as a truly outstanding riding camel is very rare among camels.

Al-Nawawi said: "This is a beautiful explanation. Even more beautiful than these two interpretations is the statement of others: 'Those among people whose condition is pleasing and whose qualities are complete are few.'" In our view, this is the second interpretation; however, the first restricts it to the word zahid (ascetic). What is more appropriate is to generalize it, as the sheikh also said.

Al-Qurtubi said: The explanation that best fits the analogy used in the hadith is: The person of high quality — who carries the burdens and loads of others on their behalf and who alleviates their hardships — is as rare among the many as the finest riding camel is among a hundred camels.

Ibn Battal said: The meaning of the hadith is: People are numerous, but those among them who are pleasing and praiseworthy are few. Imam al-Bukhari alluded to this meaning by placing the hadith in the chapter on "The Lifting of Trust," for with regard to a person of such (low) character, the preferred conduct is not to befriend him or keep his company.

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Enes İbn Malik r.a. şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem'in Adba isimli bir dişi binek devesi vardı. (Koşuda) onun önüne geçilemezdL Bir ara genç bir yük devesi üstünde bir bedevi geldi. (Yapılan koşuda) bu yük devesi Adba'yı geçti. Bu geçiş, Müslümanların ağırına gitti ve "Adba'nın önüne geçildi" dediler. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Allahım dünyadan yükselttiği her bir şeyi muhakkak alçaltması hak bir kanundur!" buyurdu

Ebu Hureyre'nin nakline göre Resulullah (Sallallahu Aleyhi ve Sellem) şöyle demiştir: "Allahu Teala şöyle buyurdu: 'Her kim benim bir dostuma düşmanlık ederse, ben de ona savaş ilan ederim. Kulum bana kendisine farz kıldığım şeylerden daha sevgili olan bir şeyle yaklaşamaz. Kulum bana nafile ibadetlerle de yaklaşmaya devam eder. Nihayet ben onu severim. Ben kulumu sevince de artık onun işiten kulağı, gören gözü, tutan eli, yürüyen ayağı mesabesinde olurum. Diliyle de her ne isterse muhakkak ona ihsan ederim. Bana sığınmak isteyince de muhakkak kulumu sığındırır, korurum. Ben yapmasını dilediğim hiçbir şey hakkında, mü'minin ölümü karşısındaki tereddütüm gibi tereddüt etmedim. Bana bunda şunu görüyorum: Kulum ölümden hoşlanmıyordu. Ben de kuluma acı gelen şeyi sevmiyordum.'"

SehI'in nakline göre ResuIuIlah Sallallahu Aleyhi ve Sellem iki parmağını uzatıp, işaret ederek "Kıyamet günü ile ben şu ikisi gibi gönderildim" buyurmuştur

Enes r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Kıyamet günü ile ben şu ikisi gibi gönderildim" buyurmuştur

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem iki parmağını kastederek "Ben ve kıyamet şu ikisi gibi (birbirine yakın olarak) gönderildik" buyurmuştur. Fethu'l-Bari Açıklaması: Hadisin Arapça metninde geçen "es-sa'a" burada kıyamet günü anlamındadır. "Resulullah s.a.v. iki parmağını uzatıp, işaret ederek." Süfyan'ın rivayetinde "İşaret parmağıyla orta parmağını birbirine bitiştirdi" ifadesi yer almaktadır. Taberi'nin nakline göre Cabir İbn Semura işaret parmağı ile onun yanındakine işaret ederek "Sanki Nebi'in iki parmağına hala bakıyor gibiyim" demiştir. Nebi "Ben ve kıyamet şunun şuna yakınlığı gibi yakın gönderildik" buyurmuştur. Yine Cabir'den gelen bir rivayete göre Nebi "İşaret parmağıyla orta parmağını birbirine bitiştirmiştir." Arapçada "sebbabe" kelimesinden maksat baş parmakla orta parmak arasındaki işaret parmağıdır. Müsebbihadan maksat budur. İşaret parmağına "müsebbiha" denilmesi, tesbih esnasında onunla işaret edilmesi ve teşehhüdde tevhide işaret olsun diye kelime-i tehlili (La ilahe illailah) telaffuz ederken bu parmak oynatılmasındandır. Kurtubi el-Müfhim'de şöyle demiştir: Hadisten ortaya çıkan sonuç, kıyametin yaklaşması ile onun gelişinin hızlı olmasının birbirine yakın olduğudur

Narrated by Zayd ibn Wahb: "By Allah, Abu Dharr narrated to us while we were in al-Rabadha, saying: 'I was walking with the Prophet (peace and blessings of Allah be upon him) in al-Harrah district of Madinah at night. When the mountain of Uhud appeared before us, he said: O Abu Dharr! I would not love it if I had gold equal to the mountain of Uhud and two or three nights passed over me while a single dinar of it remained with me — save what I would set aside for repaying a debt — but that I would spend it among the servants of Allah like this and like this — and he gestured with his hand to show us. Then he said: O Abu Dharr! I replied: At your service and in your aid, O Messenger of Allah. He said: Those who have the most will have the least — except those who do such and such. He then said to me: Stay where you are, O Abu Dharr; do not leave this spot until I return. He went away until he disappeared from my sight. I then heard a sound and feared that something had befallen the Messenger of Allah (peace and blessings of Allah be upon him). I wanted to go, but then I remembered what the Messenger of Allah (peace and blessings of Allah be upon him) had said to me — to stay in my place — so I remained. When he returned, I said: O Messenger of Allah, I heard a sound and feared that something had happened to you, but then I remembered what you had told me, so I stayed. The Prophet (peace and blessings of Allah be upon him) said: That was Jibril, who came to me and informed me that whoever from my ummah dies without having associated anything with Allah will enter Paradise. I said: O Messenger of Allah, even if he committed adultery and theft? He replied: Even if he committed adultery and theft.'

Al-A'mash, who narrated this from Zayd, said: "I told Zayd: 'I have received information that this was Abu al-Darda.' Zayd ibn Wahb said: 'I bear witness that this hadith was narrated to me by Abu Dharr while I was in al-Rabadha.'"

Fath al-Bari Commentary:

"The one who responds to the caller with labbayka wa sa'dayka." In this chapter heading, the hadith narrated by Anas from Mu'adh has been cited: "I was riding behind the Prophet (peace and blessings of Allah be upon him) when he said: O Mu'adh! I replied: Labbayka wa sa'dayk." The explanation of these two expressions (labbayka and sa'dayk) has already been given in the chapter on Hajj. Some explanations of the hadith narrated by Mu'adh have also appeared in the chapters on Knowledge and on Jihad. Additional explanations will come in the chapter on al-Riqaq (hadith no. 6500). It has also been reported that the Prophet (peace and blessings of Allah be upon him) himself said these words. Al-Nasa'i and Ibn Hibban, stating it to be authentic, narrate from Muhammad ibn Khatib who said: "My mother and I went to a man who was sitting. My mother said: O Messenger of Allah! And he replied: Labbayki wa sa'dayki."

Ubaıde İbn es-Samit'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Her kim Allah'a kavuşmayı arzu eder severse Allah da ona kavuşmayı sever. Her kim de Allah'a kavuşmaktan hoşlanmazsa Allah da ona kavuşmaktan hoşlanmaz." Aişe -veya Nebi'in eşlerinden bir başkası- "(Ya Resulallah!) Bizler ölmekten elbette hoşlanmayız!" dediler. Nebi Sallallahu Aleyhi ve Sellem onlara "Konu bu değildir. Fakat şöyledir: mu'mine ölüm hali gelince, Allah'ın o kuldan hoşnutluğu onun ikram ve ihsanı ile müjdelenir. Bu müjde üzerine artık mu'mine (ölüm gibi) kendisini karşılayacak hallerden daha sevimli bir şey olamaz. O anda mu'min Allah'a kavuşmayı arzu edip ister, Allah da mu'min kuluna kavuşmayı sever. Fakat kafir öyle değildir. Ona ölüm hali geldiğinde Allah'ın azabı ve ukubeti müjdelenir. O anda kafire önündeki ölüm gibi hallerden daha çirkin bir hal olamaz. Bu suretle kafir Allah'a kavuşmaktan hoşlanmaz, Allah da ona kavuşmayı çirkingörür

Ebu Musa'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Her kim Allah'a kavuşmayı severse Allah da ona kavuşmayı sever. Her kim de Allah'a kavuşmayı sevmezse, Allah da onunla buluşmayı istemez" buyurmuştur

Narrated by Anas, from Ubayy ibn Ka'b, who said: "Until the surah 'Alhakumu al-takathur' (Rivalry in worldly increase) was revealed, we used to consider the sentence 'If the son of Adam had a valley of gold...' to be a verse of the Quran.

Fath al-Bari Explanation: "Min fitnati al-mal — from the trial of wealth," meaning being preoccupied and distracted by wealth. Allah the Almighty says: "Your wealth and your children are but a trial" (al-Taghabun, 15). The word "fitnah" here refers to whatever diverts a person's mind from fulfilling acts of obedience.

Regarding the trial of children, Ahmad ibn Hanbal, the imams of the sunan collections, Ibn Khuzayma, and Ibn Hibban — who graded it authentic — narrated from Burayda the following hadith: The Prophet (peace and blessings be upon him) was delivering a sermon when his two grandsons Hasan and Husayn entered, dressed in red shirts and stumbling as they walked. The Prophet descended from the pulpit, took them in his arms, placed them in front of him, and then said: "Allah and His Messenger have spoken the truth: Your wealth and your children are but a trial for you." (Abu Dawud, Prayer; Tirmidhi, Virtues; Nasa'i, Friday; Ibn Majah, Clothing; Ahmad ibn Hanbal, V, 354.) The apparent meaning of this hadith indicates that interrupting the sermon and descending for the children's sake is itself a trial, and what led the Prophet to do so was his love for children. Hence, descending from the pulpit would be considered the less preferred option. In response to this, it has been said: This applies to those other than the Prophet. The Prophet's action was done to demonstrate the permissibility of such an act. Therefore, from the Prophet's perspective, that action is the preferred one. From an act done to demonstrate permissibility, it does not follow that the more virtuous option would be to refrain from it. The hadith also draws attention to the fact that the trial of children exists in degrees, emphasizing that what occurred here was among the lowest of those degrees. However, such a trial can drag a person to a more severe degree, and therefore one must be cautious of it.

The word "ta'isa" in the hadith literally means "he fell," and here it is used to mean "may he perish." Ibn al-Anbari said: In Arabic, "al-ta'is" means evil. Allah the Almighty says: "Fa ta'san lahum — as for the disbelievers, ruin is upon them" (Muhammad, 8), intending that evil has clung to them.

"Abd al-dinar" refers to one who eagerly pursues and hoards wealth, becoming in effect its servant, slave, and bondsman. As al-Tibi explains, the reason such a person is called a "slave" is to indicate that they are like a captive who can find no escape from the love of this world and its desires. The Prophet did not say "possessor of dinars" or "accumulator of dinars," because the blameworthy aspect of ownership and accumulation is the portion beyond what is needed. The phrase "if he is given" points to the degree of the person's excessive greed for wealth. Another scholar has said: The Prophet's description of the greedy person as a slave of the dinar and dirham is on account of their extreme love for and obsession with them. The phrase "It is You alone we worship" coming from the mouth of one enslaved to their desires cannot be sincere. Consequently, such a person cannot be truthful

"Al-qatifa" means fabric with a pile or velvet surface. "Al-khamisa" refers to a four-cornered garment. This hadith was mentioned in the Book of Jihad. "Intakasa" means a sickness relapsed. According to the earlier explanation that "ta's" means "to fall," then "intakasa" means: he fell again after having gotten up. It is also possible that "intakasa" after "ta'isa" means: he turned upside down after falling. "Wa idha shika" means: when a thorn pierces him, he finds no one to remove it for him with a tool. This is the meaning of "intaqasha." It is also possible that the meaning is: a doctor cannot remove it. The hadith indicates that the one being cursed is prayed against with something that would prevent him from working and moving. What makes such a curse permissible against him is that he has directed all his efforts toward accumulating worldly goods and being occupied with them, while neglecting the obligatory and recommended acts commanded of him

Al-Tibi said: The use of the expression "intiqashu al-shawka — removing a thorn" in the hadith is because it is the easiest imaginable form of mutual assistance. Since even this easiest thing becomes impossible for him, what is above it becomes all the more so. The phrase in the second narration of Ibn Abbas, "Allah accepts the repentance of the one who repents," means that just as Allah accepts the repentance of others, He also accepts the repentance of the one who clings greedily to worldly wealth. According to some, this hadith indicates the censure of the one who goes to excess in accumulating worldly wealth, desires it, and eagerly pursues it — thereby indicating that it is permissible to say that such a person who abandons this behavior has "repented." It is also possible that the word "taba — he repented" is used in its lexical sense, meaning he turned back and returned, that is, he turned back and returned from that act and desire

Al-Tibi said: The meaning of the hadith is that the son of Adam has been created with a love of worldly wealth, and he never tires of accumulating it — except those whom Allah has protected and enabled to erase this trait from their souls, and such people are few.

"Abd al-Rahman ibn Sulayman al-Ghasil" — the term "al-Ghasil" in Abd al-Rahman's lineage means "the one washed by the angels." This refers to Hanzala ibn Abi Amir al-Awsi.

Ibn Battal and others said: The statement of Allah the Almighty, "Rivalry in worldly increase diverts you" (al-Takathur, 1), comes in the second person address. For Allah created human beings with a love of wealth and children, and they have a desire to increase them. An inseparable part of this desire is heedlessness of what has been commanded of them — and the consequence of this heedlessness is that death suddenly confronts them. The hadiths mentioned here censure greed and covetousness. Based on this, the majority of the scholars of the early generation preferred to acquire little of the worldly life, to be content with little, and to be satisfied with what is sufficient. The reason the companions considered the statement "If the son of Adam had a valley full of gold he would desire a second" to be from the Quran was its censure of the greed for much wealth, its cutting off of that greed, and its rebuking of people with the death that will befall every one of them. When this surah was revealed and expressed that meaning more completely, the companions came to understand that the first statement was the expression of the Prophet (peace and blessings be upon him).

Aişe r.anha şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem'in ölüm hastalığı boyunca önünde deriden veya ağaçtan içi su dolu bir kap dururdu. -Tereddütlü ifadeyi ravi Ömer b. Said kullanmaktadır.- Resulullah Sallallahu Aleyhi ve Sellem ellerini suyun içine sokmaya ve (ıslak elleri ile) yüzünü mesh etmeye başlar ve "La ilahe illailah ölümün birçok sekeratı vardır" derdi. Sonra elini kaldırdı ve ruhu alınıncaya kadar "Ya Allah! Beni en yüksek refik camiasında kıl!" diye dua etmeye başladı ve bu duayla Nebi Sallallahu Aleyhi ve Sellem'in mübarek eli (yana) düştü

Aişe r.anha şöyle demiştir: Çöl bedevilerinden kaba ve cahil birtakım adamlar vardı. Bunlar Nebi Sallallahu Aleyhi ve Sellem'e gelirler ve: "Kıyamet ne zaman kopacak?" diye sorarlardı. Resulullah Sallallahu Aleyhi ve Sellem de bunların en küçük yaşlısına bakar ve "Şu genç yaşarsa buna ihtiyarlık erişmeden sizin başınıza kıyametiniz kopar (hepiniz ölürsünüz)" buyururdu. Hişam b. Urve, Nebi Sallallahu Aleyhi ve Sellem "Kıyametiniz kopar" sözüyle onların öleceklerini kastediyordu, demiştir

Ebu Katade b. Rib'i el-Ensari'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem'in yanından bir cenaze geçirilmişti. Bunun üzerine Nebi Sallallahu Aleyhi ve Sellem "Kendisi rahatlayan veya kendisinden kurtulunmuş alandır" dedi. Sahabiler "Ya Resulallah! Rahatlayan veya kendisinden rahatlanan nedir?" diye sordular. Resulullah Sallallahu Aleyhi ve Sellem şöyle cevap verdi: "Mu'min olan kul, dünyanın yorgunluklarından ve ezalarından aziz olan Allah'ın rahmetine gidip istirahat eder. Facir olan kul'a gelince, onlar da diğer kul/ar, şehirler, ağaçlar ve hayvanlar kurtulup istirahat ederler!" buyurdu

Ebu Katade'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem'in önünden bir cenaze geçti. Nebi Sallallahu Aleyhi ve Sellem, "(Ölmekle) istirahat eden ve kendisinden istirahat edilendir. Mu'min (dünya yorgunluğundan) istirahat eder" dedi

Enes b. Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ölüyü üç şey takip edip kabre kadar gider ve ikisi tekrar geri döner. Biri onunla birlikte kalır: Ölüyü ailesi, malı ve ameli takip eder. Neticede ailesi ve malı geriye döner, kendisiyle beraber sadece ameli kalır

İbn Ömer'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sizden biriniz vefat ettiği zaman sabah akşam ona oturacağı yer arz olunup, gösterilir. Ateşten olan ve cennetten olan oturağı gösterilir de ona ta diriltileceği vakte kadar 'İşte burası senin durağındır!- denilir

Narrated from Aisha, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said: "Do not revile the dead, for they have already reached what they sent forth."

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Narrated from Usama ibn Zayd (may Allah be pleased with him), who said: "Before the Battle of Badr, the Messenger of Allah (peace and blessings of Allah be upon him) rode a donkey with a saddle covered in Fadak-woven velvet with fringes, to visit Sa'd ibn 'Ubadah who was ill in the settlement of the Banu al-Harith ibn al-Khazraj. He had Usama seated behind him. As they traveled, they passed by a gathering in which Abdullah ibn Ubayy ibn Salul was present. Abdullah ibn Ubayy had not yet become a Muslim. The gathering was a mixed assembly of Muslims, polytheist idolaters, and Jews. Among the Muslims was Abdullah ibn Rawaha. When the dust from the mount's hooves enveloped the gathering, Ibn Ubayy covered his nose with his robe and said: 'Do not raise dust on us.' The Messenger of Allah (peace and blessings of Allah be upon him) greeted them, then stopped, dismounted, invited them to Allah, and recited the Quran to them. In response, 'Abdullah ibn Ubayy ibn Salul said: 'O man, if what you say is the truth, then nothing could be better. But do not disturb us in our gatherings by coming to us and saying it. Whoever comes to you, you may tell him.' Abdullah ibn Rawaha said: 'No, O Messenger of Allah! Come to us in our gatherings — we love it.' The Muslims, the polytheists, and the Jews then began exchanging harsh words, until they nearly came to blows. The Messenger of Allah (peace and blessings of Allah be upon him) kept calming them until they fell silent. Then he mounted his ride and departed, arriving at last at the home of Sa'd ibn 'Ubadah. The Messenger of Allah said: 'O Sa'd, did you not hear what Abu Hubab said?' — referring to Abdullah ibn Ubayy — 'He said such-and-such.' Sa'd ibn 'Ubadah replied: 'O Messenger of Allah, may my father be sacrificed for you — forgive him and pardon him! By the One Who has revealed the Book to you, the people of this city had gathered to crown him and wrap him in the royal turban of kings. But when Allah bestowed upon you the right He gave you, this ambition remained stuck in his throat. That is what drove him to behave as you have seen.' The Messenger of Allah (peace and blessings of Allah be upon him) forgave him. The Messenger of Allah (peace and blessings of Allah be upon him) and his Companions would forgive the polytheists and the People of the Book and endure their harm, as Allah had commanded them — for Allah the Exalted says: 'You will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse' (Al 'Imran: 186), and: 'Many of the People of the Scripture wish they could turn you back to disbelief after you have believed' (al-Baqarah: 109). The Messenger of Allah (peace and blessings of Allah be upon him) therefore acted in accordance with what Allah had commanded him regarding pardoning them, and this continued until Allah gave him permission regarding them. After the Messenger of Allah (peace and blessings of Allah be upon him) conducted the Battle of Badr, and Allah decreed that the leaders of the disbelievers and the chiefs of Quraysh among them would be slain, the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions returned victorious, bringing with them captives from the leaders of the disbelievers and the chiefs of Quraysh as spoils of war. Ibn Abi Salul and the polytheist idolaters with him said: 'This matter has now ripened and grown firm. Come, pledge your allegiance to the Messenger of Allah (peace and blessings of Allah be upon him) to enter Islam.' And they became Muslims."

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Allah (kıyamet günü) bütün yeryüzünü kabzasına alır, gekleri de sağ eli içine dürer büker, sonra (mahşer halkına) 'İşte ben kainatın melikiyim! Yeryüzünün melikleri nerede?' diye hitap eder" buyurmuştur

Ebu Said el-Hudri r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Kıyamet gününde bütün yeryüzü tandırda pişirilen bir tek ekmek (gibi) olur. Cebbar olan Allah onu eliyle evirir çevirir alt üst eder. Sizin biriniz yolculukta bazlamasını (tandıra koyup pişirinceye kadar) evirip çevirdiği gibi. (Bu muazzam ekmek) cennet ehli için yolcuk konuk azığı olarak hazırlanır. " Ebu Said dedi ki: Bu sırada bir Yahudi geldi ve "Ya Ebe'I-Kasım! Rahman sana mübarek kılsın! Cennet ehlinin kıyamet günü yol azığının ne olduğunu sana haber vereyim mi?" dedi; Resulullah Sallallahu Aleyhi ve Sellem "Evet" buyurdu. Yahudi "Resulullah Sallallahu Aleyhi ve Sellem'in söylediği gibi, yeryüzü bir tek ekmek yapılır!" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem bize baktı, sonra azı dişleri meydana çıkıncaya kqdar güldü. Sonra Yahudi "Sana cennet ehlinin ekmeklerinin katığını da haber vereyim mi?" dedi ve şöyle devam etti: "Cennet ehlinin katıkları balam ve nun' dur" dedi. Sahabiler "Bunlar nedir?" diye sordular. Yahudi "öküzle balıktır! Bu iki hayvanın ciğerlerinin en nefis uç parçalarını cennet ehlinden yetmiş bin kişi yiyecektir" diye cevap verdi;

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "İnsanlar (mahşerde) üç fırka olarak toplanırlar. Birinci fırka (gelecek hayatı) özleyen, nefret eden zümredir. İkinci fırka ikisi bir deve, üçü bir deve, dördü bir deve, onu bir deve üzerinde sevk olunurlar. Bunların bakiyesini (ki üçüncü fırkadır) bir ateş haşr edip toplar. Onlar nerede istirahat ederlerse o ateşte beraberlerinde istirahat eder. Onlann geceledikleri yerde onlarla birlikte geceler, onlann sabahladıklan yerde beraberlerinde sabahlar v onlarla birlikte yürüyüp, onlann akşamladıklan yerde onlarla beraber akşamlar

Enes b. Malik r.a. şöyle anlatmıştır: Bir adam "Ey Allah'ın Nebii! Kafir kıyamet günü yüzü üzerinde nasıl haşrolunur?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem "Dünyada onu iki ayağı üzerinde yürüten Allah, kıyamet gününde yüzü üzerinde yürütmeye kadir değil midir?" diye cevap verdi. Ravi Katade "Evet, Rabbimizin izzetine yemin ederim ki o kudretlidiri" demiştir

İbn Abbas r.a.'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Muhakkak ki sizler Allah'a yalın ayak, çıplak, yaya ve sünnetsiz olarak kavuşacaksınız

İbn Abbas r.a. şöyle demiştir: Ben Resulullah Sallallahu Aleyhi ve Sellem'den işittim. O minber üzerinde konuşma yaparken şöyle diyordu: "Muhakkak ki sizler Allah'a yalın ayak, çıplak, sünnetsiz olarak kavuşacaksınız

İbn Abbas r.a. şöyle anlatmıştır: Nebi Sallallahu Aleyhi ve Sellem aramızda ayağa kalktı ve bir konuşma yaparak şöyle dedi: "Muhakkak sizler yalın ayak, çıplak olarak toplanacaksınız. 'Tıpkı ilk yaratmaya başladığımız gibi onu tekrar o hale getiririz. (Bu), üzerimize aldığımız bir vaat oldu. Biz (vaat ettiğimizi) yaparız. "'(Enbiya 104) Mahluklar içinde kıyamet gününde ilk olarak elbise giydirilecek kimse İbrahim'dir. Şu da muhakkak ki ümmetimden birtakım adamlar getirilecek ve yakalanıp sol tarafa (cehennem tarafına) götürüleceklerdir. Hemen ben 'Ya Rab onlar benim arkadaşlarımdır (usayhCibf = az sayıda veya zavallı ashabımdırlar)' derim. Allah bana 'Sen onların senden sonra 'dinde ne bid'atler meydana getirdiklerini bilmezsin!' der. Ben de Allah'ın salih kulunun (Meryem oğlu İsa'nın) dediği gibi (şöyle) derim: 'Ben onlara ancak bana emrettiğini söyledim. Benim de Rabbim, sizin de Rabbiniz olan Allah'a kulluk edin, dedim. İçlerinde bulunduğum müddetçe onlar üzerine kontrolcü idim. Beni vefat ettirince artı onlar üzerinde gözetleyici yalnız sen oldun. Sen her şeyi hakkıyla görensin. EğJr kendilerine azap edersen şüphesiz onlar senin kullarındır (dilediğini yaparsın). Eğer onları bağışlarsan şüphesiz sen izzet ve hikmet sahibisin."(Maide, 117, 118) Resulullah Sallallahu Aleyhi ve Sellem dedi ki: "Bunun üzerine bana 'Bunlar ökçelerine basarak geri dönmüş mürtedler olmakta devam etmişlerdir' denilir

Aişe r.anha şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem, "Sizler yalın ayak, çıplak, sünnetsiz olarak toplanacaksınız" diye haber verdi. Aişe şöyle devam etti: Ben de "Ya Resulallahi Erkekler ve kadınlar birbirlerine (avret yerlerine) bakarlar" dedim. Resulullah Sallallahu Aleyhi ve Sellem: "Haşr işi, onların bunu düşünmelerinden bile çok şiddetli ve çetindir" buyurdu

Abdullah b. Mes'ud şöyle anlatmıştır: Biz (kırk kişi kadar bir topluluk) bir kubbenin içinde Nebi Sallallahu Aleyhi ve Sellem'in beraberinde bulunuyorduk. Resulullah Sallallahu Aleyhi ve Sellem: "Sizler cennet ehlinin dörtte biri olmaya razı olur musunuz?" buyurdu. Bizler "Evet" dedik. Resulullah Sallallahu Aleyhi ve Sellem: "Cennet ehlinin üçte biri olmaya razı olur musunuz?" diye sordu. Biz tekrar "Evet" diye cevap verdik. Nebi Sallallahu Aleyhi ve Sellem "Cennet ehlinin yarısı olmaya razı olur musunuz?" buyurdu. Bizler yine "Evet" diye cevap verdik. Nebi Sallallahu Aleyhi ve Sellem "Muhammed'in canı elinde bulunan Allah'a yemin ederim ki ben sizin cennet ehlinin yarısı olacağınızı kuvvetle ümit ediyorum. Şu da muhakkak ki, cennete Müslüman nefisten başka girmeyecektir. Sizler şirk ehline nispetle siyah öküzün derisi üzerindeki beyaz kıl mesabesinden başka değilsiniz. Yahutta sanki kırmızı öküzün derisi üzerindeki siyah kıl mesabesindesiniz'" buyurdu

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Narrated from Abu Said al-Khudri that the Messenger of Allah (peace and blessings of Allah be upon him) said: "There will come upon the people a time of hardship in which the best wealth a Muslim can have will be a flock of sheep. He will take those sheep to the mountaintops and the valleys where rain falls, fleeing with his religion from the tribulations (fitnah).

Fath al-Bari Commentary: "Solitude being a comfort compared to living among evil people." According to what Ibn al-Mubarak narrates in his Raqa'iq, Umar (may Allah be pleased with him) said: "Take your share of solitude." How beautiful is the saying of al-Junayd — may Allah grant us a share of his blessing: "Enduring seclusion is easier than mixing with people and going along with them." Al-Khattabi said: Were the only benefit of withdrawal and seclusion to be safety from backbiting and from witnessing an evil one is unable to eliminate, that alone would be a great good

Al-Hakim narrates from Abu Dharr a hadith in the same meaning as the chapter heading established by Imam al-Bukhari: "Being alone is better than being in the company of an evil person." (Al-Hakim, al-Mustadrak, III, 387). The chain of this hadith is hasan.

The word "al-shilb" mentioned in the hadith above refers to a mountain path, a place in the mountains, or a valley. "Sharaf" means the top or summit of a mountain.

Al-Khattabi states in his Kitab al-Uzlah: The act of withdrawing into seclusion and mixing with people carries different rulings depending on their circumstances. The hadiths that encourage being with people have been interpreted as pertaining to matters related to obeying imams and religious affairs. The contrary evidence applies to contrary situations. As for the question of physically being with people or separating from them: if a person knows that he is capable of sustaining himself and practicing his religion on his own, then the most suitable course for him is to avoid mingling with people — provided that he continues to attend the congregational prayers, gives the greeting of salam, returns it when greeted, and fulfills the rights that Muslims have over him, such as visiting the sick, attending funerals, and similar matters. What is desired here is the abandonment of additional socializing beyond these obligations. For such extra socializing preoccupies the mind and leaves no time to attend to important matters. Being with people is analogous to needing lunch and dinner — and therefore a person is restricted to doing only what he cannot do without. This is more restful for both body and heart. And Allah the Exalted knows best what is true

Al-Qushayri states in his Risalah: The mindset of those who prefer seclusion is the belief that people are safe from their own evil — not the opposite. For the first understanding arises from a person thinking little of himself, and this is the quality of one who is humble. The second — believing that one is better than others — is the characteristic of one who is boastful and arrogant.

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Narrated from Abu Said that the Messenger of Allah (peace and blessings of Allah be upon him) related: "Allah the Exalted will call out: 'O Adam!' Adam will immediately respond: 'Labbayk wa sa'dayk (At Your service and in Your happiness).' Allah the Exalted will say: 'Bring forth the contingent destined for the Fire!' Adam will ask: 'O Lord, how many are to be sent to the Fire?' Allah the Exalted will reply: 'Nine hundred and ninety-nine out of every thousand!' This will be the day on which a child will become old with gray hair, every pregnant woman will miscarry her burden, and you will see people as though they were drunk — though they will not be drunk — because the punishment of Allah will be so severe. This news weighed heavily upon those present, and they asked: 'O Messenger of Allah, which one of us will be that (one in a thousand)?' The Messenger of Allah (peace and blessings of Allah be upon him) then said: 'Rejoice! For from among you there will be one person for every thousand from Ya'juj and Ma'juj (sent to Hell)!' He then said: 'By the One in Whose hand my soul rests, I strongly hope that you will be one-third of the people of Paradise.' The narrator said: Upon hearing this, we praised Allah and proclaimed His greatness (takbir). After that, the Messenger of Allah (peace and blessings of Allah be upon him) said: 'By the One in Whose hand my soul rests, I strongly hope that you will be half of the people of Paradise. Your likeness among the (other) nations is as a white hair on the hide of a black ox, or like the circular brand mark on the inner foreleg of a donkey.'

Fath al-Bari Commentary: "The saying of Allah the Exalted: 'For the quaking of the Hour is a tremendous thing.'" In Arabic, "al-zalzalah" means a shaking or trembling. The root of the word is "al-zalal," and the repetition of the letter "za" is for the purpose of emphasis and alert. "Al-sa'ah" originally refers to a specific portion of time, but by way of metaphor, the Day of Resurrection has been called "the Hour." "The Approaching draws near." "The Hour has drawn near." "Azifah" is derived from "al-azaf," meaning nearness. In Arabic, "azifa kadha" means something has drawn close. The Day of Resurrection is called "azifah" because of its nearness or because of the shrinking of the time remaining before it. The exegetes are unanimously agreed that the verb "azifat" means "it has drawn near.

"Bring forth the contingent destined for the Fire!" "Al-ba'th" here means "al-mab'uth," i.e., those who are to be sent. The original meaning of the word refers to a detachment of forces dispatched by a commander in a particular direction for purposes of warfare or otherwise. The meaning of the word here is rendered as: "Separate the people of the Hellfire from the others." The reason this task is assigned to Adam is that he is the father of all people and has knowledge of those who attain felicity and those who are doomed to misery. The Prophet (peace and blessings of Allah be upon him) had seen him on the Night of the Isra, with dark figures on his right and dark figures on his left — an event that was mentioned previously in the hadith of the Isra

"How many are to be sent to the Fire?" That is, how many in number are those who are to be sent to the Fire? According to the hadith narrated by Abu Hurayrah, the Messenger of Allah (peace and blessings of Allah be upon him) will ask: "O Lord, how many shall I bring forth?

"This will be the day on which a child will become old with gray hair, every pregnant woman will miscarry her burden, and you will see people as though they were drunk — though they will not be drunk — because the punishment of Allah will be so severe." The apparent meaning of this expression indicates that these events will occur while people are waiting at the place of gathering (mahshar). However, a difficulty (ishkal) has been raised on the grounds that at that time, there will be no pregnancy, childbirth, or aging. Based on this, some exegetes have claimed that these events will occur before the Day of Resurrection, but the hadith contradicts this. Al-Kirmani responded to this problem as follows: The expression in the verse is by way of illustration and instilling fear. Al-Nawawi made this same clarification before al-Kirmani, saying: "The scholars have offered two types of explanations," and after enumerating them he continued: The implied meaning of the expression is that the distress at the coming of the Hour will reach such an extreme degree that, were women pregnant at that moment, they would miscarry. This is similar to the Arabic expression: "A calamity has befallen us such that, were it to befall an infant, it would turn his hair white."

Our own view is this: It is also possible to interpret the above expression in its literal sense. If a person is resurrected in the same state in which he died, then a pregnant woman will be resurrected while pregnant, a nursing woman while nursing, and a child as a child. When the trembling of the Hour occurs and the command mentioned above is given to Adam, and when people see Adam and hear what is being said to him, they will be seized with such a trembling that out of this terror a pregnant woman will miscarry, a child's hair will turn white, and a nursing woman will forget the infant she is nursing. It is also possible that this event will occur after the first blowing of the Trumpet and before the second. In that case, the terror would be specific to those who exist at that moment. The "fa dhalika" (that is the day) points to the Day of Resurrection, and the fact that it is such is clear and explicit in the verse. This interpretation does not negate the lengthy span of time between the Hour and the gathering of people at the mahshar and the call to Adam for the separation of its inhabitants — for it is established that these events will occur in succession. Allah the Exalted describes this in the verse: "It will be only a single blast, and at once they will be looking" — at the field of the mahshar (Al-Saffat: 19). In another verse: "How will you guard yourselves, if you disbelieve, against a Day that will make children gray-haired?" (Al-Muzzammil: 17). In short, all of the terrifying events, tremors, and other developments that will occur after the blast of resurrection — until stability is achieved in either Paradise or Hell — are collectively referred to as "the Day of Resurrection."

"Fa ishtadda dhalika alayhim — this news weighed heavily upon those present." In the hadith of Ibn Abbas, this sentence appears as: "This news weighed heavily upon those present and grief and sorrow descended upon them." In the narration of al-Tirmidhi, transmitted by Imran through Ibn Jud'an from al-Hasan al-Basri, it states: "Fa ansha'a al-mu'minuna yabkuna — the believers began to weep" (Al-Tirmidhi, Suratu al-Hajj).

"For from among you there will be one person for every thousand from Ya'juj and Ma'juj (sent to Hell)!" Al-Tibi said: This expression of the Messenger of Allah (peace and blessings of Allah be upon him) indicates that Ya'juj and Ma'juj are included in the aforementioned number and warning. This is similar to how the expression "one-fourth of the people of Paradise" implies that there are also people of Paradise from outside this Ummah. Al-Qurtubi says: "Min Ya'juja wa Ma'juja alf" means a thousand from them and from those like them who died in a state of polytheism. "Wa minkum rajul" means one from the Companions of the Prophet (peace and blessings of Allah be upon him) and from the believers who are like them. We can summarize the matter as follows: In short, the referent of "minkum" (from among you) is the Muslims of every nation. The Prophet (peace and blessings of Allah be upon him) alluded to this in the hadith of Ibn Masud with the words: "None but a Muslim will enter Paradise."

İbn Ömer'in nakline göre Nebi Sallallahu Aleyhi ve Sellem "yevme yekumu'n-nasu li Rabbi'l-alemin" ayetini "Onlardan her biri kulaklannın yanlarına kadar kendi terleri içinde ayağa kalkacaklar" şeklinde açıklamıştır

Narrated from Abu Hurayra, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: "On the Day of Resurrection, people will sweat at the gathering place to such a degree that their sweat will sink seventy cubits into the ground, then rise up to their mouths and bridle them, reaching even to their ears."

Abdullah'ın nakline göre Nebi Sallallahu Aleyhi ve Sellem "Kıyamet günü insanlar arasında verilen ilk hüküm, kan davaları hakkındadır" buyurmuştur

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Kimin yanında kardeşine ait haksız alınmış bir hak varsa o haksızlıktan dolayı hak sahibiyle helallaşsin. Muhakkak olan şu ki kıyamette hiçbir dinar ve hiçbir dirhem yoktur. Kardeşinin hakkı için kendi hasenelerinden alınmadan önce dünyada onunla helallaşsin. Ahirette zalimin o hakkı karşılayacak haseneleri bulunmazsa, kardeşinin kötülüklerinden alınır da o zalimin üzerine atılır

Sayın kullanıcı, bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Aişe r.anha'nm nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Kim inceden inceye hesaba çekilirse azab edilmiş olur" buyurmuştur. Aişe dedi ki: Ben "Allahu Teala 'Kolay bir hesapla hesaba çekilecek'(İnşikak 8) buyurmuyor mu?" dedim. Nebi Sallallahu Aleyhi ve Sellem "Bu senin söylediğin ayetteki 'kolay hesap' arzdır" buyurdu

Aişe r.anha'nm nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Kıyamet günü inceden inceye hesaba çekilen bir kimse muhakkak helak olur" buyurdu. Ben "Ya Resulallah! Allah Teala 'Kimin kitabı sağından verilirse kolay bir hesabla hesaba çekilecek'(İnşikak 7, 8) buyur mu yar mu?" dedim. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem: "Bu (senin söylediğin) ancak bir arzdır. Kıyamet günü ince hesaba çekilecek kimse muhakkak azab olunur" buyurdu. AÇIKLAMA 2127 DE

Enes b. Malik (r.a.)'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle diyordu: "Kıyamet günü kafir kişi getirilir ve ona 'Ne dersin? Senin dünya dolusu altının olsaydı, şu azaptan kurtulmak için onu feda eder miydin?' diye sorulur. O da 'Evet, feda ederim!' der. Bunun üzerine ona 'Fakat senden bundan daha kolay olan şey istenilmişti!' denilir

Adiy b. Hatim'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurur: "İçinizden kıyamet günü Allahu Teala'ın kendisiyle konuşmayacağı hiç kimse yoktur. Öyle bir durumdaki kendisiyle Allah arasında hiçbir tercüman bulunmaz. Sonra o kimse bakar, fakat önünde hiçbir şey göremez. Sonra önüne bakar, kendisini ateş karşılar. Sizlerden her kim bir tek hurma yarısıyla olsun ateşten korunmaya gücü yeterse bunu yapsın

Narrated by 'Adi ibn Hatim (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Protect yourselves from the Fire!" He then turned his face away and averted it. Then he said again: "Protect yourselves from the Fire!" and again turned his face away and averted it. He did this three times, until we thought he was actually looking at the Fire. Then he said: "Protect yourselves from the Fire, even if it be with half a date. And whoever cannot find even that, let him protect himself with a good word."

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Fath al-Bari Commentary:

"Whoever Is Subjected to a Thorough Reckoning Will Be Punished."

The word "nukisha" in the chapter heading is derived from the root "al-naksh," meaning to extract a thorn from the place where it has pierced. This was explained previously in the chapter on Jihad. In this context, "munaqasha" means a thorough and exhaustive reckoning — demanding an account of everything, great and small, with no room for leniency. The Arabic expression "intaqashtu minhu haqqy" means: "I demanded my right from him down to the last detail.

"But does Allah not say: 'He will be called to account in an easy manner'?" I ('A'ishah) asked.

According to another chain narrated by Ahmad ibn Hanbal, 'Aisha said: I heard the Prophet (peace and blessings of Allah be upon him) in one of his prayers supplicating: "O Allah, call me to account with an easy reckoning (Allahumma hasibni hisaban yasira)!" When he finished his prayer, I asked: "O Messenger of Allah, what is an easy reckoning?" He replied: "It is Allah's looking into His servant's record of deeds and overlooking them without calling him to account for them. For whoever is subjected to a thorough reckoning on that Day, O 'Aisha, will be ruined." (Ahmad ibn Hanbal, VI, 48

"Whoever is subjected to a thorough reckoning on the Day of Resurrection will inevitably be ruined." The Messenger of Allah (peace and blessings of Allah be upon him) finally said: "Whoever is subjected to an exhaustive reckoning on the Day of Resurrection will inevitably be punished." These two statements convey the same meaning, because the purpose of reckoning (muhasaba) is to inscribe the account, which necessitates a thorough scrutiny (munaqasha). And whoever is punished is ruined.

Al-Qurtubi says in al-Mufhim: In the hadith, "husiba" — meaning if he is subjected to a thorough reckoning — "uzziba" — meaning he will be punished in the Fire for the evil deeds that the reckoning exposes — and "halaka" — meaning he will be destroyed by the punishment of the Fire.

Al-Qurtubi also says: 'Aisha (may Allah be pleased with her) took the word "al-hisab" in its apparent meaning, which covers the accounting of everything, great and small.

"It is nothing but a presentation (ard)." Al-Qurtubi explained the meaning of "it is nothing but a presentation" as follows: The reckoning mentioned in the verse — as expressed in the hadith of Ibn 'Umar regarding al-najwa (the private conversation with Allah) — is the presentation of the believer's deeds to him, so that he may come to recognize Allah's grace and kindness toward him in having concealed them from others in this world and in pardoning them in the Hereafter.

Al-Qadi 'Iyad said: The word "uzzib" (punished) carries two meanings. The first is the exposure and presentation of sins — being made aware of one's past evil deeds through the reckoning. This kind of rebuke is itself a form of punishment. The second is that the thorough reckoning leads to becoming deserving of punishment, because none of the servant's good deeds are truly from himself — it is Allah who enabled him to perform them, who favored him through them, and who showed them to him. For deeds performed sincerely for the sake of Allah are few. This second meaning is confirmed by the word "halaka" (he was ruined) found in another narration

Al-Nawawi said: The second of the two explanations above is the correct one, because negligence and shortcoming are widespread qualities in human beings. Whoever is subjected to a thorough reckoning without any leniency will be ruined.

Another scholar said: The apparent contradiction between the verse and the hadith is as follows: The hadith's statement is general — indicating that everyone subjected to a thorough reckoning will be punished. Yet the verse suggests that some of them will not be punished. This can be reconciled as follows: the word "reckoning" (hisab) in the verse refers to the ard (presentation) — which is the exposure and disclosure of deeds to the one who performed them, informing him of his sins, and then pardoning him without holding him fully accountable

"But something easier than this was asked of you — namely, Tawhid (monotheism)." According to the narration of Abu 'Imran, it will be said to the person: "While you were still in the loins of Adam, I asked something easier of you — that you not associate partners with Me — yet you turned away from this and associated partners with Me." According to the narration of Thabit: "I asked less of you than this, but you did not do it" — and then the command is given to cast him into the Hellfire.

Al-Qadi 'Iyad said: By this, the Prophet (peace and blessings of Allah be upon him) is alluding to the Quranic verse: "And when your Lord brought forth from the children of Adam — from their loins — their descendants." (al-A'raf: 172) This refers to the covenant and pledge taken from the children of Adam while they were still in his loins. Whoever remains true to this covenant after entering the world is a believer; whoever breaks it is a disbeliever. The meaning of the hadith is: When I took the covenant from you, I asked you for this — but when I sent you into the world, you abandoned it and did nothing but fall into associating partners with Me.

The word "will" (irada) in this context may also carry the meaning of a command (talab). In that case, the meaning would be: "I commanded you, but you did not comply." For in Allah's dominion, only what He wills comes to pass. Some have said that the verb "irada" is used in two senses — "iradah al-taqdir" (the will of decree) and "iradah al-rida" (the will of approval) — with the second being narrower in scope than the first. And Allah knows best what is correct.

Imam al-Nawawi said: One of the conclusions that can be drawn from this hadith is that it is permissible to say "Allah says (yaqulu Allah)" in the present tense. However, some scholars considered this disliked (makruh), holding that only "Allah said (qala Allah)" in the past tense is permissible. But this view is irregular (shadhdh) and contradicts the position of both the early and later scholars. Many hadiths confirm our approach. Indeed, Allah the Exalted says: "And Allah speaks the truth and He guides to the right path." (al-Ahzab: 4

"Whoever among you is able to protect himself from the Fire even with half a date, let him do so." That is, place a barrier between yourselves and the Fire through charity and good deeds, even if they are very small and insignificant.

"He said: 'Protect yourselves from the Fire,' then he turned his face away and averted it." The word "ashaha" in the hadith text means: he showed that he was recoiling from the Fire. Ibn al-Tin said: "Ashaha" means he turned away and shrank back. Some have said it means he turned his face as one does when fearing that fire is coming toward him. In our view, the first meaning is more accurate, since the meaning of turning one's face away is conveyed by the verb "a'rada."

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Conclusions Drawn from the Hadith:

1. Ibn Abi Jamra said: This hadith is evidence that charity is accepted even when it is very little. In the hadith, charity is qualified as being from "wholesome earnings."

2. The hadith indicates that one should not belittle or look down upon a small act of charity or any other act of goodness.

3. This hadith serves as supporting evidence for the people of asceticism (zuhd), who have said that whoever turns his face to the right and to the left will be ruined. This is understood from the act of looking to the right and to the left mentioned in the hadith — and this is the form of "turning away" (iltifat) referred to in the hadith. For this reason, when the person looks ahead, the Fire confronts him.

4. The hadith is evidence that the Fire of Hell is close to those awaiting judgment on the Day of Resurrection.

Ibn Hubayra said: The "good word" referred to in the hadith means a word that guides to righteousness, prevents something base, reconciles two parties, judges between two who are in dispute, resolves a problem, clarifies something obscure, deflects the anger of a hostile person, or calms someone who has fallen into rage. And Allah knows best what is correct.

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Bütün ümmetler bana arz olunup gösterildi. Bir Nebi, yanına bir ümmet alıp geçiyordu. Bir Nebi, beraberinde bir toplulukla geçiyordu. Bir Nebi beraberinde on kişiyle geçiyordu. Bir Nebi beraberinde beş kişiyle geçiyordu. Bir Nebi de yalnız başına geçiyordu. Ben uzakta büyük bir karaltı gördüm ve 'Ya Cibri!! Bunlar benim ümmetim mi?' diye sordum. O da 'Hayır değildir lakin şu ufka bak!' dedi. Ben oraya bakınca çok büyük bir karaltı gördüm. Cebrail 'İşte bunlar senin ümmetindir. Bunların yetmiş bin olan öncüc leri, üzerlerinde hiçbir hesab ve azab yoktur' dedi. Ben 'Niçin bunlara hesap ve azab yoktur?' dedim. Cebrai! 'Onlar ateşle dağlanma tedavisi yapmazlar. Rukye yapmazlar, {eşya ve kuşları} uğursuz saymazlar, onlar ancak Rablerine dayanıp güvenirlerdi' dedi." Nebi Sallallahu Aleyhi ve Sellem bunu söyleyince, Ukkaşe b. Mıhsan kendisine doğru ayağa kalktı ve "Ya Resulallah! Beni onlardan kılması için Allah'a dua et!" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Ya Allah! Bunu onlardan kıl!" diye dua etti. Sonra ona diğer bir adam kalktı ve o da "Beni de onlardan kılması için Allah'a dua ediver!" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Bu konuda Ukkaşe seni geçti" buyurdu

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ümmetimden bir zümre (cennete) girer ki onlar yetmiş bindir. Onların yüzleri ayın on dördüncü gecesindeki parlaması gibi parlar. " Ebu Hureyre dedi ki: Bunun üzerine Ukkaşe b. Mıhsan el-Esedi üstünde bulunan siyah-beyaz çizgili elbiseyi kaldırarak ayağa kalktı ve "Ya Resulallah' Beni onlardan kılması için Allah'a dua ediverı" dedi. Resulullah Sallallahu Aleyhi ve Sellem, "Ya Allah! Bunu onlardan kıl!" diye dua etti. Sonra Ensar'dan bir adam ayağa kalktı ve "Ya Resulallah! Beni de onlardan kılması için Allah'a dua ediver!" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Bu konuda Ukkaşe seni geçtiı" buyurdu

Sehl b. Sa'd'm nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Muhakkak ki ümmetimden yetmiş bin veya yediyüzbin (bunların hangisini söylediğinde Ebu Hazim şüphe etmiştir) -kişi veya zümre- hesap ve ceza görmeksizin ilk defa olarak cennete girecektir. Bunlar birbirine tutunmuşlar olarak bazısı bazısına tutunmuş vaziyette cennete girerler. Bu ilk zümrenin sondakileri cennete girinceye kadar öndekileri girmez. Bunların yüzleri, Bedir gecesinde ayın ışığı üzeredir

İbn Ömer r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Cennet ehli cennete, cehennem ehli de cehenneme girdiği zaman sonra bir nidacı ayağa kalkar ve aralarında 'Ey ateş ehli, artık ölüm yoktur' Ey cennet ehli, artık ölüm yok, ebedilik vardır!" diye nida eder

It is narrated from Abu Hurayra (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "It will be called out to the people of Paradise: 'O people of Paradise! There is now eternity — there is no death!' And it will be called out to the people of the Fire: 'O people of the Fire! There is now eternity — there is no death!'"

Fath al-Bari Commentary — "Seventy Thousand Entering Paradise Without Reckoning":

This hadith contains an indication that beyond the division referred to in the verse mentioned in the preceding chapter, there is another condition — namely, that among those held accountable, there are those who will not be reckoned at all, those who will undergo an easy reckoning, and those who will be reckoned in fine detail.

"A prophet would pass by with an entire nation": that is, with a large number of people. "I saw a great dark mass in the distance." According to the narration of Husayn ibn Numayr, the Prophet (peace and blessings be upon him) said: "I saw a great multitude filling the horizon." The word "sawad" used in the text of the hadith is the opposite of "bayad" and means a person seen from a distance. "I asked: O Jibril, is this my nation? He said: No, it is not." According to the narration of Husayn ibn Numayr, the Messenger of Allah said: "I hoped that they were my nation. I was told: This is Musa and his people.

"They do not treat with branding, they do not seek ruqya, they do not take omens from things, and they rely only upon their Lord." In the narration of Sa'id ibn Mansur recorded in Muslim, the Messenger of Allah said "and they do not seek ruqya" instead of "they do not treat with branding." (Muslim, Iman) Shaykh Taqiy al-Din Ibn Taymiyya found this narration problematic and argued that it was an error on the part of the narrator, reasoning as follows: One who performs ruqya is doing a favor to the person for whom it is performed. So how could abandoning it be required? Moreover, Jibril performed ruqya upon the Prophet, the Prophet performed ruqya upon his Companions, and he permitted them to perform ruqya, saying: "Whoever among you is able to benefit his brother, let him do so." (Muslim, Salam) Benefiting others is something that is sought. Ibn Taymiyya continued: As for the one who asks another to perform ruqya for him, he is asking something of another person and placing his hope in that person's benefit. Complete reliance upon Allah prevents such behavior. Ibn Taymiyya argued that what the hadith intends is to describe the seventy thousand with the quality of complete reliance upon Allah — as a result of which they do not ask others to perform ruqya for them, they do not treat with branding, and they do not take bad omens from anything

Another scholar responded to this: An addition from a trustworthy narrator is acceptable. Sa'id ibn Mansur is a hadith master upon whom al-Bukhari and Muslim relied. Muslim depended upon him in this narration. An addition from a narrator is not to be called an error when it can be rendered sound. The meaning that Ibn Taymiyya considered erroneous is in fact present in the one who asks another to perform ruqya for him, as he himself explained: the one who does not ask another to perform ruqya for him is in a state of complete reliance upon Allah. But the same can be said from the opposite direction, for it is also fitting that one who possesses complete reliance upon Allah should not perform ruqya upon others. The fact that Jibril performed ruqya does not support his claim, nor does there appear to be anything in the practice of the Prophet that indicates otherwise, for he was in the station of conveying divine legislation and clarifying rulings

Here it may be said: The abandonment of ruqya and seeking ruqya by those mentioned is for the purpose of uprooting this practice entirely, since one who is engaged in it cannot be guaranteed to remain free of self-concern. Otherwise, ruqya in itself is not forbidden. What is forbidden is that which contains or may potentially contain shirk. For this reason, the Prophet (peace and blessings be upon him) said: "Show me your ruqyas — there is nothing wrong with ruqya as long as it does not contain shirk." This is what constitutes the reason for the prohibition, as was made clear in the explanation found in the chapter on Medicine

"They do not take omens from things": What taking omens means was explained in the chapter on Medicine. What is meant is that they do not regard anything as a bad omen, as the Arabs of the Age of Ignorance used to do. "And they rely only upon their Lord": A brief explanation of reliance upon Allah (tawakkul) was given previously under the heading "Whoever relies upon Allah, He is sufficient for him" (al-Talaq: 3).

Al-Qurtubi and others say: A group of Sufis held that no one deserves to be called one who relies upon Allah except one whose heart is not mingled with fear of anything other than Allah — such that if a lion were to attack him, he would not flinch, and would not even pursue provision since Allah has guaranteed his sustenance to him. However, the majority rejected this view and said: Reliance upon Allah consists of trusting in Allah's promise, firmly believing that His decree will certainly come to pass, and not abandoning conformity to the Sunnah by seeking provision. For it is necessary to obtain food and drink, to protect oneself from enemies by preparing weapons, locking doors, and taking similar precautions — all while not attaching one's heart to these means. Rather, one believes that the means in themselves do not bring benefit or ward off harm, and that both the means and their outcomes are the acts of Allah and occur by His will alone. When a person inclines toward the means for their own sake, this diminishes his reliance upon Allah.

Abu al-Qasim al-Qushayri said: The seat of reliance upon Allah is the heart. As for outward movement and action, this does not contradict reliance upon Allah, provided that the servant is firmly convinced that all things are from Allah — that when something comes to him with ease, it is by Allah's grace, and when something comes with difficulty and hardship, it is also by His decree.

One of the proofs for the permissibility of working and earning a livelihood is the hadith of Abu Hurayra found in the chapter on Magic, in which the Prophet (peace and blessings be upon him) said: "The best of what a man eats is that which he earned himself, and the Prophet Dawud used to eat from his own earnings." Allah the Exalted also says: "And We taught him the making of coats of armor for you, to protect you from your [enemy's] violence" (al-Anbiya: 80), and in another verse: "O you who have believed, take your precautions" (al-Nisa: 71)

"Ukkasha ibn Mihsan stood up and came forward." Ukkasha was among the first to embrace Islam. His kunya was Abu Mihsan. He participated in the Battle of Badr and fought in it. The historian Ibn Ishaq says: According to what has reached me, the Prophet (peace and blessings be upon him) said: "The best horseman among the Arabs is Ukkasha." Ibn Ishaq further notes: On the day of Badr, Ukkasha fought with great intensity. Eventually his sword broke. The Messenger of Allah gave him a thick piece of wood and said: "Fight with this." Ukkasha began fighting with it, and in his hand it transformed into a long, hard, white sword. He continued to fight with it until Allah granted victory. This sword remained with him until he was martyred while fighting the apostates alongside Khalid ibn al-Walid in the twelfth year of the Hijra

"Ukkasha has preceded you in this matter." Scholars differ regarding the wisdom behind the saying "Ukkasha has preceded you" addressed to the second man who stood up. According to what Ibn al-Jawzi reported in Kashf al-Mushkil, when Abu Umar al-Zahid asked Tha'lab — known as Abu al-Abbas Ahmad ibn Yahya — the reason for this, Tha'lab replied: "He was a hypocrite." Ibn Battal says: The meaning of "he has preceded you" is that Ukkasha surpassed you in attaining these qualities — namely, reliance upon Allah, not taking omens from things, and the other traits enumerated alongside these. Since the Prophet (peace and blessings be upon him) was kind and gracious toward his Companions, he did not say to the second person who requested: "You are not one of them" or "You do not possess their character."

Ibn al-Jawzi says: It appears to me that the first person who asked the Prophet did so with a sincere heart, and his request was accepted. As for the second, the response given to him may have been intended to bring such requests to an end. Had the Prophet said "yes" to the second person, a third and a fourth would have stood up, and there would have been no end to it — and not everyone is deserving of such a supplication.

Al-Qurtubi says: The second man who made the request did not possess what Ukkasha possessed. For this reason the Prophet did not accept his request — for had he done so, everyone present would have made the same request and it would have gone on indefinitely. By his response to that person, the Prophet closed that door. This interpretation is more appropriate than the view that "he was a hypocrite" in two respects: First, the default assumption regarding the Companions is that they are not hypocrites, and this cannot be overturned without a sound transmitted report. Second, it is rare for such a request to come from a person without sincere intention and genuine conviction in the Prophet — so how could such a request have come from a hypocrite? Ibn Taymiyya also inclined toward this understanding. Al-Nawawi considered it sound that the Prophet learned through revelation that his supplication for Ukkasha would be answered and that for the other person it would not.

"A group from my nation": that is, a portion of the community, following in the footsteps of one another, "will enter Paradise." "Their faces will shine like the moon on the night when it is full." In Muslim's narration, this sentence reads: "They will shine like the form of the moon." (Muslim, Iman) Al-Qurtubi said: The word "al-sura" in Muslim's narration means quality and attribute. That is, their faces will shine just as the moon shines on the fourteenth night. From this we understand that the lights of the people of Paradise differ according to their ranks. And we may add: similarly, their attributes of beauty will also differ according to their ranks

"Thereupon Ukkasha ibn Mihsan al-Asadi stood up, lifting the striped black-and-white garment he had on." The "namira" mentioned in the text of the hadith is a striped black-and-white woolen garment worn by the Bedouin.

İmran'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Cennete muttali oldum ve ahalisinin çoğunun fakirler olduğunu gördüm; Cehenneme muttali oldum, onun ahalisinin çoğunu da kadınlar olarak gördüm

Usame'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Ben cennetin kapısı önünde durdum. Oraya girenlerin çoğu fakirler idi. Zenginlik sahipleri alıkonulmuşlardı. Lakin cehennemlikler ateşe girmeye emrolunmuşlardı. Ben cehennemin kapısı önünde de durdum. Oraya girenlerin çoğunun kadınlar olduğunu gördüm

İbn Ömer'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Cennet ehli cennete, cehennem ehli de cehenneme ayrılıp gidince ölüm (bir koç suretine büründürülerek) getirilir. Bu koç cennetle cehennem arasında yatırılır, sonra kesilir, sonra bir nidacı 'Ey cennet ehli artık ölüm yoktur! Ey cehennem ehli ölüm yoktur!' diye nida eder. Cennet ehlinin ferahına bir ferah daha eklenir. Cehennem ehlinin hüzün ve kederine bir hüzün daha eklenir

Ebu Said el-Hudrl'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Allahu Teala cennet ehline 'Ey cennet ehliı' diye hitap eder. Onlar da 'Ey Rabbimiz, buyur, emrini yapmaya hazırız!' derler. Allahu Teala 'Bu halinizden razı mısınız?' buyurur. Onlar da 'Rabbimiz! Nasıl razı olmayalım, sen bize halkından hiçbir kimseye vermediğin bunca nimetleri ihsan eyledin!' derler. Allah: 'Ben size bunlardan daha şerefli bir nimet vereceğim!' buyurur. 'Ya Rab! Bunlardan daha üstün hangi nimet var ki?' derler. Allah 'Size nzamı 'indiriyorum. Artık bundan sonra ebedi olarak size darılmayacağım' buyurur

Enes r.a. şöyle anlatmıştır: Harise b. Süraka Bedir harbinde vurulup şehit oldu. O henüz genç bir ağlandı. Annesi Nebi Sallallahu Aleyhi ve Sellem'e geldi ve "Ya Resulallah! Harise'nin benim yanımdaki durumunu bilmektesin. Eğer o cennette ise onun acısına sabrederim ve sabrımın sevabını Allah'tan umarım. Eğer (cennette değil de) diğer bir yerde ise yapacağımı görürsün" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Yazık sana sen aklını mı kaçırdın? Cennet bir tane midir? Cennet şüphesiz birçok cennetlerdir. Şu muhakkak ki senin oğlun elbette Firdevs cennetindedir!" buyurdu

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "(Cehennem de) kafirin iki omuzu arası, süratli bir süvari yürüyüşüyle üç günlük mesafedir" demiştir. Diğer tahric: Müslim, cennet Mahir: Müslim rivayetinde ‘‘Cehennemde kafirin iki omuzu arası….’’ İfadesi var. Buradaki rivayette ise bu ifade yok, o yüzden parantez içine aldım

Sehl b. Sa'd'ın nakline göre Nebi Sallallahu Aleyhi ve Sellem: "Şüphesiz cennette öyle bir ağaç vardır ki süvari onun gölgesinde yüz yıl yürür de yine de onu kat edip bitiremez" demiştir

Ebu Said' in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Şüphesiz cennette öyle bir ağaç vardır ki iyi cins talimli ve çok süratli bir atın binicisi onun gölgesinde yüz yıl yürür de yine de onu kat edip bitiremez

Ebu Hazim'in Sehl b. Sa'd'dan nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Ümmetimden cennete yetmiş bin -veya yediyüz bin- (kişi sorgusuz sualsiz) cennete girecektir" demiştir. Ebu Hazim, Sehl'in bu rakamlardan hangisini söylediğini bilemiyar. Sehl dedi ki: "Bunlar sımsıkı saf olmuşlar, birbirlerine tutunmuşlardır. Bu i/k zümrenin sondakileri cennete girinceye kadar öndekileri girmeyecektir. (Yani saf halinde hepsi birden girecektir.) Bunların yüzleri, ayın ondördüncü gecesindeki ay'ın görünüşü gibi parlaktır

Abdulaziz'in babası vasıtasıyla Sehl'den nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Cennet ehli cennette kendilerinden yükseklerdeki köşkleri {mesafe uzaklığından dolayı} güçlükle görebilirler. Sizin gökyüzündeki yıldızı güçlükle gördüğünüz gibi

Abdulaziz şöyle dedi: Babam Ebu Hazim şöyle dedi: Ben bu hadisi Numan b. Ebi Ayyaş'a rivayet ettim. Bana ben şehadet ediyorum ki Ebu Said'den işittim. O bu hadisi rivayet ediyor ve burada şu ziyadeyi getiriyordu: "Sizin gündüz doğu ve batı ufkundaki ışıkları kalan parlak yıldızı -aradaki mesafe uzunluğundan dolayı- zorlukla gördüğünüz gibi

Enes b. Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Allahu Teala kıyamet gününde cehennem ehlinin en hafif azablısına hitaben 'Eğer senin yeryüzündeki her şeyden malın olsa bu azaba karşılık fidye verir miydin?' buyurur. O kul 'Evet, fidye verirdim' der. Allahu Teala 'Sen Adem'in sülbünde iken ben senden (bundan daha kolayalanını) istemiştim. Bana hiçbir şeyi ortak kılmamanı istemiştim. Fakat sen, bana ortak kılmaya devam edip durdunl' buyurur

Cabir'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Şefaatle ateşten sanki searir gibi çıkarlar" buyurdu. Hemmad dedi ki: Ben Amr'e "es-searir nedir?" diye sordum. Amr "ed-değabistir" dedi. Amr b. Dinar'ın dişleri düşmüş, bu sebeple ağzı da çökmüştü. (Bu yüzden şın harfi ile olan kelimeyi böyle üç noktalı se harfi ile telaffuz etmişti.) Hammad dedi ki: Ben Amr b. Dinar'a Ya Eba Muhammed! Sen Cabir b. Abdullah'ın ben Nebi Sallallahu Aleyhi ve Sellem'den işittim. O "şefaatle (bir kavim) ateşten çıkar" buyururken işittim dediğini bizzat duydun mu? diye sordum. O "Evet bunu söylerken kendisinden bizzat işittim" dedi

Enes b. Malik r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Bir kavim kendilerine cehennem ateşi dokunduktan sonra simaları kırmızımsı siyah bir renkte olarak cehennemden çıkacak ve cennete girecek ve cennet ehli bunlara 'Cehennemlikler' diye isim vereceklerdir" dedi

Ebu Said el-Hudrl'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Cennet ehli cennete, cehennem ehli cehenneme girdikten sonra Allahu Teala 'Kimin kalbinde bir hardal tanesi ağırlığınca iman varsa ateşten çıkarınız!' diye emir buyuracaktır. Bunun üzerine (bu gibiler) simsiyah yanmış ve kömüre dönmüş oldukları halde çıkacaklar ve hemen hayat nehrinin içine atılacaklar ve orada sel uğrağında -yahut selin kokmuş kara çamuru içinde- kalan yabani reyhan tohumları nasıl süratle biterse öylece biteceklerdir." Ve Nebi Sallallahu Aleyhi ve Sellem "Görmez misin bu tohumlar (ne güzel) sapsarı olarak ve iki tarafına salınarak çıkıp sürerler!" buyurdu

Ebu İshak'ın Numan b. Beşir'den nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Kıyamet gününde cehennem ehlinin azab itibariyle en hafif ceza göreni o kimsedir ki onun iki ayağının tabanına bir kor ateş konulacak, bunun tesiri ile onun beyni kaynayacaktır."

Enes İbn Malik'ten aktarıldığına göre sahabiler soru sormayı abartınca Resulullah Sallallahu Aleyhi ve Sellem kızıp minbere çıkmış ve: "Sorduğunuz her şeyi açıklayacağım" demiştir. Enes sözlerine şöyle devam eder: Sağıma soluma baktığımda herkesin yüzünü elbisesiyle örtüp ağladığını gördüm. Derken kavga ettiğinde piç diye aşağılanan, yani gerçek babasının kim olduğu tartışılan bir adam Nebi Sallallahu Aleyhi ve Sellem'e babasının kim olduğunu sordu. O da "Huzafe" dedi. Bunun ardından Ömer (b. el-Hattab r.a.): رضينا بالله رباً، وبالإسلام ديناً، وبمحمد صلى الله عليه وسلم رسولاً "Allah'tan rab olarak, İslam'dan din olarak ve Muhammed'den Nebi olarak razıyız. Fitnelerden Allah'a sığınırız" dedi. Bunu takiben Nebi (Sallallahu aleyhi ve Sellem): "Bugün kadar hayırlı ya da şerli şeyleri bir arada görmedim. Bana duvarın arkasında cennet ve cehennem gösterildi" buyurdu. Fethu'l-Bari Açıklaması: Bu hadis Resulullah s.a.v.'in kızgınlık halinde de hüküm verebileceğini, zira onun hem kızgınlık hem de sükun hallerinde yalnızca hakkı konuşacağını göstermektedir. Yine bu rivayet Hz. Ömer'in anlayış kabiliyetine ve engin ilmine delalet etmektedir.

Adiy b. Hatim şöyle anlatmıştır: Nebi Sallallahu Aleyhi ve Sellem ateşten söz edip yüzünü geri çekti ve ondan (Allah'a) sığınd!. Sonra ateşten söz etti ve yüzünü geri çekip ondan (Allah'a) sığınd!. Ardından "Sizler tek hurmanın yarısıyla, bunu da bulamayan güzel bir sözle olsun ateşten korununuz" buyurdu

Ebu Said el-Hudrl'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem yanında amcası Ebu Talib anılınca: "Umarım ki benim şefaatim kıyamet gününde amcama fayda verir. Şefaatimle amcam topuklarına ulaşabilen ateşten bir çukura konulur ve o çukurdan beyninin özü kaynar" dedi

Enes b. Malik r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Allah kıyamet gününde insanları toplar, onlar 'İçinde bulunduğumuz şu sıkıntılı durumdan bizleri kurtarması için Rabbimize karşı şefaat istesek!' derler. Ardından Adem A.S.'a gelirler ve ona 'Sen, Allah'ın kendi eliyle yarattığı, sana kendi ruhundan hayat verdiği, meleklere emredip de meleklerin senin için secde ettikleri kimsesin. Sen bizim için Rabbinin huzurunda şefaat et!' derler. Adem de 'Ben buna ehil değilim' der ve o işlemiş olduğu hatasını zikreder. 'Siz Allah'ın gönderdiği ilk Resul olan Nuh'a gidin' der. Sonra onlar Nuh'a giderler. Nuh işlemiş olduğu hatasını anar ve 'Ben buna ehil değilim. Siz Allah'ın kendisini bir dost edindiği İbrahim'e gidin' der. Akabinde onlar İbrahim'e gelirler. İbrahim de işlediği hatasını anarak 'Ben buna ehil değilim. Siz Yüce Altah'ın kendisi ile konuştuğu Musa'ya gidin' der. (Musaya gelirler. Musa onlara) 'Ben buna ehil değilim' der, sonra işlediği hatasından söz eder ve 'Siz İsa'ya gidin' der. Akabinde İsa'ya gelirler. O da 'Ben buna ehil değilim, siz Muhammed'e gidin. Allah onun geçmiş ve geri kalmış bütün gunahlannı mağfiret buyurmuştur!' der. Bunun üzerine insanlar bana gelirler. Ben Rabbimin huzuruna izin isterim. Onu görünce hemen secdeye kapanınm. Allah dilediği kadar beni bu vaziyette bırakır. Sonra Allah tarafından bana 'Başını kaldır! İste, sana verilir; Söyle, sözün dinlenir; Şefaat et, şefaatin kabulolunur!' buyurulur. Ben secdeden başımı kaldırır ve Rabbimin bana öğreteceği bir hamd ile Rabbime ham d ederim. Sonra şefaat ederim. Benim için bir sınır tayin buyurur. Sonra ben insanlan ateşten çıkarır ve cennete gönderirim. Sonra üçüncü veya dördüncü defada olduğu gibi döner yine secdeye kapanırım. Cehennemde Kur'an'ın ebediyen kalmalanna hükmettiği kimseler hariç kimse kalmayıneaya kadar buna devam ederim

İmran b. Husayn'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Muhammed'in şefaatiyle birtakım insanlar ateşten çıkar ve cennete girerler. Onlar 'Cehennemlikler' diye isimlendirilirler" demiştir

Enes r.a. şöyle anlatmıştır: Harise'nin annesi Rubey bnt. Nadr Rasulullah'a geldi, oğlu Harise b. Süraka Bedir savaşında atanı bilinmeyen serseri bir ok isabetiyle öldürülmüştü. Kadın "Ya Resulallah! Sen oğlum Harise'nin kalbimdeki yerini biliyorsun. Eğer oğlum cennette ise ben (onun acısını sabredip) ağlamam. Cennette değilse ona nasıl davranacağımı görürsün!" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Yazık sana sen aklını mı kaçırdın? Cennet bir tane midir? Cennet şüphesiz birçok cennetlerdir. Şu muhakkak ki senin oğlun elbette Firdevs cennetindedir!" buyurdu

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle anlatmıştır: "Cennete girecek herkese cehennemdeki oturağı muhakkak gösterilecektir. Bu da şükrünün artması içindir. Cehenneme girecek herkese de güzel işler olaydı, cennetten olacak oturağı kendisine muhakkak gösterilecektir. Bu da kendisi aleyhine bir hasret olması içindir

Ebu Hureyre r.a. şöyle anlatmıştır: Bir keresinde Resulullah Sallallahu Aleyhi ve Sellem'e "Ya Resulullah! Kıyamet gününde senin şefaatin en ziyade kime olacak?" diye sordum. Resulullah Sallallahu Aleyhi ve Sellem: "Ya Eba Hureyre! Hadis için sende gördüğüm hırs'a göre bu hadisi senden evvel kimsenin bana sormayacağını zaten tahmin ediyordum. Kıyamet gününde halk içinde şefaatime en ziyade mazhar olacak kimse kalbinden ve gönlünden halis ve samimi olarak 'La ilahe illallah' diyen kimsedir" buyurdu

Abdullah b. Mes'ud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ben cehennem ehlinin cehennemden son çıkacak ve cennet ehlinin cennete son girecek alanını bilip duruyorum. Bu bir kimsedir kicehennemden emekliye emekliye çıkar. Allahu Teala ona 'Git, cennete gir!' buyurur. O kimse cennete uanr; ona öyle bir hal gelir ki cennet dopdoludur. ' Dönüp 'Ya Rab! Ben cenneti dopdolu buldum' der. Allah yine 'Git, cennete gir' buyurur. O kimse cennete uanr, yine cennet ona dopdolu gibi hayal ettirilir. Dönüp 'Ya Rab! Ben cenneti dopdolu buldum!' der. Allah ona 'Git, cennete gir! Dünya kadar ue dünyanın on misli kadar yer senindir -yahut dünyanın on misli kadar yer senindir!-' buyurur. O kul 'Sen yegane melik olduğun halde benimle alay mı ediyorsun -Yahut bana gülüyor musun?-' der." Ravi dedi ki: (Bu ilahi vaadi o kimse alayolarak değerlendirdiği için) vallahi Resulullah Sallallahu Aleyhi ve Sellem'in gerideki dişleri belirinceye kadar güldüğünü gördüm. Sahabiler arasında "Cennet ehlinin en aşağı makam sahibi işte bu kimsedir!" denilirdi

Bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Bu metinlerle ne yapmamı istediğinizi hâlâ belirtmediniz. Lütfen talebinizi açıkça ifade edin: Çeviri mi (hangi dile?), özet mi, analiz mi, yoksa başka bir işlem mi?

Ebu Hureyre (r.a.) şöyle anlatmıştır: Bir defasında birtakım insanlar: "Ya Resulallah! Kıyamet gününde biz Rabbimizi görecek miyiz?" diye sordular. Resulullah (Sallallahu Aleyhi ve Sellem) "Önünde görmeye engel hiçbir bulut yokken güneşi görmeniz hususunda itişip kakışma suretiyle herhangi bir sıkışıklığa düşer misiniz?" diye sordu. Sahabiler "Hayır ya Resulallah!" dediler. Resulullah (Sallallahu Aleyhi ve Sellem) tekrar: "Önünde engel hiçbir bulut yokken ayın ondördüncü gecesi onu görme hususunda itişip kakışma suretiyle herhangi bir sıkışıklığa uğrar mısınız?" diye sordu. Sahabiler "Hayır ya Resulallah!" deyince, Resulullah (Sallallahu Aleyhi ve Sellem) şöyle dedi: "İşte sizler onu kıyamet gününde muhakkak böyle apaçık, sıkışmaksızın göreceksiniz. Allah bütün insanları bir araya toplayacak ve: 'Her kim her neye tapıyor idiyse onun ardına düşsün!' buyuracak. Artık güneşe tapmakta olan güneşin ardına düşer, aya tapmakta olan ayın ardına düşer, tağutlara tapmakta olanlar onların ardına takılıp gider. Yalnız bu ümmet, içlerinde münafıkları da olduğu halde yerinde durup kalacaktır. Allah onlara önce tanıdıklarından başka surette gelip 'Ben sizin Rabbiniz miyim?' buyuracak. Onlar 'Biz senden Allah'a sığınırız. Rabbimiz bize gelinceye kadar bizim yerimiz burasıdır, Rabbimiz bize geldiğinde biz onu tanırız!' diyecekler. Allah onlara bu defa da tanıdıkları surette gelip 'Ben sizin Rabbinizim!' buyuracak. Onlar da 'Sen bizim Rabbimizsin!' diyecekler ve ona tabi olacaklar. Cehennem köprüsü kurulur." Resulullah (Sallallahu Aleyhi ve Sellem) buyurdu ki: "(Ümmetini onun üstünden) en önce geçirecek ben olacağım. O gün resullerin duaları 'Allahümme sellim sellim (= ya Allah selamet ver, selamet ver!)' den ibaret olacaktır. Sırat köprüsünde Sa'dan dikenlerine benzer birçok çengeller vardır. Siz Sa'dan dikenlerini gördünüz mü?" Sahabiler "Evet görmüşüzdür ya Resulallah!" dediler. Resulullah (Sallallahu Aleyhi ve Sellem) devamla dedi ki: "İşte bu çengeller Sa'dan dikenlerine benzerler. Ancak şu var ki ne kadar büyük olduklarını yalnız Allah bilir. İşte bu çengeller insanları kötü amellerinden dolayı kapıp alırlar. Kimi kötü ameli sebebiyle helak olur, kimi yere çalındıktan sonra kurtulur. Nihayet Allah Teala kulları arasında hüküm ve adaletini tamamlayıp sırf ilahi rahmeti olarak cehennem ehlinden dilediklerini cehennemden çıkarmayı irade ettiğinde meleklerine, ilahi rahmete nailiyetleri murad olunanlardan Allah'a bir şey ortak edinmemişleri, 'Lâ ilâhe illallah' diye şehadet etmişleri cehennemden çıkarsınlar diye emir buyuracaktır. Melekler bunları cehennemde üzerlerindeki secde izleri ve alametleriyle tanıyıp çıkaracaklardır. Allah, Adem oğlundan secde eserini yemeyi ateşe haram kılmıştır. Melekler onları ateşten kavrulup kapkara olarak çıkaracaklardır. Sonra üzerlerine hayat suyu denilen bir su dökülecek ve sel uğrağında biten yabani reyhan tohumları nasıl çabuk biterlerse (yeniden) öyle biteceklerdir. Ve onlardan yüzü ateşe dönük bir kimse kalır ki o 'Ya Rab! Beni şu ateşin kokusu zehirleyip duruyor, yalını beni yakıp duruyor, benim yüzümü bu ateşten döndür!' diyecek. O kimse mütemadiyen yüzünü ateşten çevirmesi için Allah'a dua edip duracak. Sonunda Allah ona 'Senin istemekte olduğun şeyi sana verirsem ondan başka bir şey daha istemen olacak mı?' buyuracak. O kul 'İzzetine yemin ederim ki, senden ondan başkasını istemem!' diyecek. Allah onun yüzünü ateşten döndürecek. Sonra bunun ardından o kul 'Ya Rab! Beni cennetin kapısına yanaştır!' diyecek. Allah 'Sen ondan başka bir şey istemeyeceğine azmedip kesin söz vermiş değil miydin? Yazık sana ey Ademoğlu! Sen ne kadar sözünde durmaz, ahdine vefa etmez bir kişisin!' buyuracak. O kul Allah'a devamlı dua edip duracak. Allah 'Bu isteğini sana verirsem, ondan başkasını ister misin?' buyuracak. O kul 'Hayır! İzzetine yemin ederim ki ondan başka bir şey istemem!' deyip, ondan başka hiçbir şey istemeyeceğine dair Allah'a birçok ahidler ve misaklar verecek. Bunun üzerine Allah onu cennetin kapısına yaklaştıracak. O kimse cennet kapısından yanaşıp da ondaki güzellikleri görünce Allah'ın dilediği kadar bir müddet sükut edecek. Sonra 'Ya Rab! Beni cennetin içine girdir!' diyecek. Sonra Allah da 'Sen ondan başka hiçbir şey istemeyeceğine kesin söz vermiş değil miydin? Yazık sana ey Ademoğlu! Sen ne sözünde durmaz bir kimsesin!' buyuracak. O da 'Ya Rab! Beni mahlukatının en bedbahtı kılma!' diyecek ve bu söz üzerine dua ve niyazını tekrar ede ede nihayet Allah Teala ona gülecek. Allah ona gülünce de o kimseye cennete girmesine izin vermiş olacaktır. Cennete girdiği zaman da o kula 'Filan şeyden temenni et!' denilir. O da temenni eder, sonra ona 'Filan şeyden de temenni et!' denilecek. O da uzun uzun temennilerde bulunacak. Nihayet bütün temennileri kesilince Allah Teala ona 'Bunların hepsi ve bir o kadar dahası da hep senindir!' buyuracaktır." Ebu Hureyre dedi ki: Bu kimse, cennet ehlinin cennete en son girecek ferdidir.

Narrated from Abu Humayd al-Sa'idi (may Allah be pleased with him) that when the Companions asked how they should send blessings (salat) upon the Prophet, the Messenger of Allah (peace and blessings be upon him) instructed them to say: "O Allah! Send blessings upon Muhammad, his wives, and his descendants, just as You sent blessings upon the family of Ibrahim. And bestow Your grace upon Muhammad, his wives, and his descendants, just as You bestowed Your grace upon the family of Ibrahim. Verily, You are the Praiseworthy (Hamid), the Glorious (Majid).

Fath al-Bari Commentary:

This chapter addresses independently the ruling on sending salat upon persons other than the Prophet (peace and blessings be upon him), or the ruling on sending salat upon others after the Messenger of Allah (peace and blessings be upon him) in conjunction with him. By "those other than the Messenger of Allah," what is meant is other Prophets, angels, and believers.

Ibn Abbas was of the opinion that salat is specifically reserved for the Messenger of Allah (peace and blessings be upon him). According to a narration reported by Ibn Abi Shayba, Ibn Abbas said: "In my view, salat is sent only upon the Messenger of Allah (peace and blessings be upon him)." The chain of this report is authentic (sahih). It has been narrated that Imam Malik held the same view and said: "We do not perform an act of worship by sending salat upon anyone other than the Messenger of Allah." A similar narration has also been transmitted from Umar ibn Abd al-Aziz. It has also been stated that Malik considered it disliked (makruh). Qadi Iyad, however, said that the majority of scholars hold the affirmative view. Sufyan stated that sending salat upon anyone other than the Prophets is disliked. Qadi Iyad says: "I incline toward the view of Imam Malik and Sufyan. This is the position of the scholarly jurists and theologians. Our scholars have stated that those other than the Prophets should be mentioned with expressions of approval (rida) and forgiveness (maghfirah), and that it is not correct to independently send salat upon anyone other than the Prophets. Sending independent salat upon others is an innovation (bid'ah) introduced during the era of the Bani Hashim dynasty."

As for sending salat upon the angels, I am not aware of an explicit hadith on the matter.

Regarding the believers, there is also disagreement. According to one view, salat is directed only to the Prophet (peace and blessings be upon him) — this is the opinion of Imam Malik, as mentioned earlier. According to another group, salat is not to be sent independently upon believers, but may be sent upon them when they are mentioned in explicit textual sources in conjunction with the Prophet. This is because the Quran states: "Do not address the Prophet as you address one another" (al-Nur, 63). Moreover, when the Prophet taught the greeting (salam) within the prayer — "Peace be upon us and upon the righteous servants of Allah" — he restricted the salat to himself and the members of his household alone. Al-Qurtubi in al-Mufhim and Abu al-Ma'ali from the Hanbali school prefer this position as well. This issue has been examined separately in the exegesis of Surah al-Ahzab. Ibn Taymiyyah among later scholars also holds this view

Some scholars do not approve of sending independent salat upon the general body of believers, but do accept it when done in conjunction with and following others (i.e., the Prophet and his household). Abu Hanifa and a group of scholars hold this view. Some have also considered it disliked to independently address the general body of believers with the taslim (greeting of peace). This last view has also been narrated from Ibn Hanbal. There are also those who permit it without any restriction, and al-Bukhari's chapter heading and the hadiths he cites under it indicate that he holds this view.

On this matter, Ibn al-Qayyim makes the following assessment: "The correct view is that it is permissible to send salat upon Prophets, angels, the wives of the Messenger of Allah (peace and blessings be upon him), his household, his descendants, and upon believers in general. Sending independent salat upon anyone other than the Prophets, however, should not be done in a manner that becomes a distinctive hallmark (shi'ar) for them — especially if the person upon whom salat is being sent is singled out to the exclusion of those who are equal to or even more virtuous than them, in the manner practiced by the Rafidis (who would send salat upon Ali while excluding the other Companions and even the Prophet). However, if there is no concern about it becoming a hallmark, particularly in the case of living persons, then there is no objection."

Abdullah b. Mesud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Ben havuz başına sizden önce varacak olan öncünüzüm" buyurmuştur

Abdullah b. Mesud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Ben sizin havuz üzerine ilk erişeninizim ve muhakkak orada benim yanımda sizlerden birtakım adamlar kaldırılacaklar, sonra onlar muhakkak benim önümden sürüklenecekler (de havuzdan uzaklaştınlacaklardır.) Ben 'Ya Rab! Onlar benim ashabımdır!' derim. Bana 'Sen onların senden sonra (dinde) ne bid'atler çıkardıklarını bilmezsin!' denilecektir

İbn Ömer'in nakline göre Nebi Sallallahu Aleyhi ve Sellem "Önünüzde bir havuz vardır ki (büyüklüğü) Cerba ile Ezruh arası gibidir" buyurmuştur

Ebu Bişr ile Ata b. es-Saib'in Said b. Cubeyr'den nakillerine göre İbn Abbas "Kevser, Allah Teala'nın ona (Resulüne) ihsan buyurmuş olduğu çok hayırdır" demiştir. Ebu Bişr dedi ki: Ben Said b. Cubeyr'e "Birçok kimse, kevserin cennette bir nehir olduğunu söylüyorlar" dedim. Bunun üzerine Said b. Cubeyr "Cennetteki o nehir de Allah Teala'nın ona ihsan buyurduğu hayırdandır" cevabını verdi

Abdullah b. Amr'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Benim havuzum bir aylık yol genişliğindedir. Onun suyu sütten daha beyaz, kokusu miskten daha hoştur. Bardakları da gökyüzünün yıldızları gibi çoktur. Her kim ondan içerse, o kimse artık ebediyyen susamaz

Enes b. Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Şüphesiz havuzumun sahası Eyle ile Yemen'in San'd şehri arasındaki mesafe gibidir. Muhakkak ki havuzda semanın yıldızları sayısınca ibrikler vardır

Enes b. Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle anlatmıştır: "Ben cennette yürürken bir nehir gördüm. İki tarafında inciden oyulmuş kubbeler vardı. 'Ya Cibril! Bu nedir?' diye sordum. Cebrail 'Bu nehir Rabbinin sana vermiş olduğu kevserdir' diye cevap verdi. Gördüm ki onun toprağı -yahut kokusu- keskin ve temiz misk idi

Enes'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Sahabilerimden (usayhabİ) birtakım insanlar muhakkak havuz başında benim yanıma.geleceklerdir. Nihayet ben onları görüp tanıdığım zaman onlar benim önümden çekilip götürüıürler. Ben 'Onlar benim ashabımdır!' derim. (Allah tarafından görevli melek) bana 'Sen onların senden sonra neler uydurduklarını bilmezsin ı' der

Sehl b. Sa'd'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ben sizin havuz başında öncünüzüm. Benim yanıma gelen ondan içer, ondan içen de ebediyyen susamaz ve muhakkak benim yanıma birtakım kavimler gelecekler ki ben onları tanırım, onlar da beni tanırlar. Sonra benimle onlann arasına bir perde konulur

Ebu Hazim r.a. şöyle dedi: Ben bu hadisi kendilerine rivayet ederken bunu benden Numan b. Ebi Ayyaş işitti ve "Sen bu hadisi Sehl'den bu şekilde söylerken işittin mi?" diye sordu. Ben de "Evet, böylece işittim" dedim. Bunun üzerine en-Nu'man "Ben Ebu Said el-Hudri üzerine şehadet ediyorum ki muhakkak ben de ondan bu hadisi işitmişimdir. O bu hadiste şunları da ekleyerek Nebi Sallallahu Aleyhi ve Sellem'in şöyle buyurduğunu naklediyordu dedi ve hadisi nakletti: "Ben, 'Onlar bendendirier' derim. Bana 'Sen onlann senin ardından neler uydurduklannı bilmezsin' denilir. Ben de 'Benden sonra dinde değiştirme yapanlar uzak olsunlar, uzak olsunlar!' derim

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Kıyamet günü benim yanıma sahabilerimden bir zümre gelecek ve onlar benim havuzumdan geri döndürülüp kovulacaklardır. Ben de 'Ya Rab' (Onlar benim) sahabilerim!' derim. Allah 'Senden sonra onlann ne bid'atler ortaya Çıkarmış olduklan hakkında senin hiçbir bilgin yoktur. Muhakkak onlar arkalan üzere dönüp gerisin geri dinden çıkmışlardır' buyurur

Said b. el-Müseyyeb'in Nebi Sallallahu Aleyhi ve Sellem'in sahabilerinden birinden nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Havuz başına sahabilerimden birtakım adamlar gelecekler ve havuzdan uzaklaştınlıp kovulacaklardır. Ben de 'Ya Rab! Onlar benim sahabilerimdirı' derim. Bana 'Senin ardından onlann (dinde) çıkardıkları bid'atler hakkında senin hiçbir bilgin yoktur. Onlar arkalarına dönüp gerisin geri dinden çıkmış kimselerdir' buyurur

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle anlatmıştır: "Ben (havuz başında) dikilip durduğum sırada bir zümre görürüm. Nihayet onları tanıdığım zaman benimle onlar arasından bir adam ortaya çıktı ve onlara 'Geliniz!' dedi. Ben de ona 'Bunları nereye götürüyorsun?' dedim. Melek: 'VAllahi cehenneme götürüyorum!' diye cevap verdi. 'Bunların hali, günahı nedir?' dedim. Melek 'Bunlar senin ardından kıçları üzerine dönüp (dinlerine) arkalarını çevirerek irtidad ettiler!' dedi. Sonra ben havuz başında bir zümre daha gördüm. Nihayet onları tanıdığım zaman yine benimle onlar arasından bir adam ortaya çıktı ve bu topluluğa 'Geliniz!' dedi. Ben de ona 'Bunları nereye götürüyorsun?' diye sordum. 'VAllahi ateşe götürüyorum' diye cevap verdi. 'Bunların günahı nedir?' dedim. O 'Senden sonra bunlar kıçları üzerine dönüpdinlerine arkalarını çevirerek gerisin geri dinden çıkmışlardır!' dedi. Ben havuza yaklaşıp da geriye çevrilenlerden hiç kimsenin cehennemden kurtulacağını sanmıyorum. Ancak çobansız yolunu şaşıran deve sürüsünden yolunu bulanlar misali bunlardan da (tek tük) cehennemden kurtulanlar olabilir

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Evimle minberim arasındaki saha, cennet bahçelerinden bir bahçedir, minberim de havuzumun üzerindedir." buyurmuştur

Cündeb'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Ben havuz başında sizin öncünüzüm" buyurmuştur

Ukbe b. Amir şöyle anlatmıştır: Nebi Sallallahu Aleyhi ve Sellem bir gün dışarı çıkıp Uhud şehitleri üzerine ölüye cenaze namazı kılar gibi namaz kıldı. Sonra (Medine'ye) dönüp minbere çıktı ve şöyle buyurdu: "Ben sizin havuz başına ilk ulaşanınız olacağım ve sizin hak yolundaki hizmetlerinize şehadet edeceğim. VAllahi ben şu anda muhakkak (cennetteki) havuzuma bakıp görüyorum. Şüphesiz bana arzın hazinelerinin anahtarları -yahut arzın anahtarları- verilmiştir. VAllahi ben, benden sonra sizin üzerinize müşrikliğe dönmenizden korkmam. Lakin ben sizin bu hazineler (yahut dünya) hususunda birbirinizle nefsaniyet yarışma girip didişmenizden korkarım

Harise b. Vehb şöyle demiştir: Ben Nebi Sallallahu Aleyhi ve Sellem'den işittim. Kendisi havuzdan söz etti ve "(Onun büyüklüğü) Medine ile San'a arasındaki saha gibidir" dedi

Harise'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Onun havuzu Medine ile San'a arasındaki mesafe sahası kadardır" demiştir. el-Müstevrid hadisin ravisine "Sen ondan 'kapları' söylediğini işittin mi?" dedi. Ravi 'hayır' diye cevap verdi. Bunun üzerine el-Müstevrid "Orada yıldızlar gibi kaplar görülür" dedi

Aisha (may Allah be pleased with her) said: "By Allah, the Prophet (peace and blessings of Allah be upon him) passed away while there was nothing on my shelf that any living creature could eat, except for half a sa' of barley. I continued eating from that barley on my shelf. Then it seemed to me that it was lasting a long time, so I measured it — and then it was gone.

Fath al-Bari Commentary:

"The Virtue of Poverty." According to scholars, by placing this chapter heading after the previous one, Imam al-Bukhari signals his intent to investigate the scholarly disagreement over whether poverty is superior to wealth or wealth superior to poverty. For the expression "True wealth is the richness of the soul" implies an exclusivity on this matter. All narrations affirming the virtue of wealth are therefore interpreted in light of this understanding — a person who lacks richness of soul is not praiseworthy; on the contrary, he is blameworthy. How then can he be considered superior and virtuous? The same applies to narrations affirming the virtue of poverty — for one who lacks richness of soul is impoverished of heart, and it is precisely this kind of poverty from which the Prophet (peace and blessings of Allah be upon him) sought refuge. The poverty that scholars actually debate and disagree over is the absence of wealth and the possession of little property.

The word "poverty" (faqr) in the verse "O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy" (Fatir: 15) refers to the creature's need of its Creator. The poverty of created beings is an intrinsic matter from which they can never escape. The truly Self-Sufficient is Allah the Exalted, who is in need of no one.

Ibn Battal offered various observations on which is superior — poverty or wealth — and stated: The scholars' disagreement on this matter is extensive. Some held poverty to be superior, citing the authentic and weak hadiths mentioned in this chapter and elsewhere. Others held wealth to be superior, citing the hadith in the preceding chapter: "Those with abundant wealth will have the least reward on the Day of Resurrection, except for those who spend liberally to the right, to the left, and in all good directions." Another evidence they cite is the hadith of Sa'd narrated in the Book of Wills: "That you leave your heirs financially independent is better than leaving them dependent on others." Another is the hadith of Ka'b ibn Malik, who, when he consulted the Prophet (peace and blessings of Allah be upon him) about giving away all his wealth, was told: "Keep some of your wealth — that is better for you." Another is the statement: "Those with abundant wealth have taken away all the reward" — at the end of which the hadith states: "This is the bounty of Allah which He gives to whom He wills." Another is the hadith narrated by 'Amr ibn al-'As: "What an excellent thing is righteous wealth for a righteous man" — narrated by Muslim. There are other evidences as well.

Ibn Battal continues: The most beautiful statement I have encountered on this matter is that of Ahmad ibn Nasr al-Dawudi, who said: Poverty and wealth are both a trial and affliction with which Allah tests His servants in terms of gratitude and patience, as Allah says: "Indeed, We have made that which is on the earth adornment for it, that We may test which of them is best in deed" (al-Kahf: 7), and: "We test you with evil and with good as trial" (al-Anbiya': 35). It is established that the Prophet (peace and blessings of Allah be upon him) sought refuge with Allah from the trial of both poverty and wealth. Dawudi elaborates at length on this. In summary, the poor person and the wealthy person each face their respective trials within their states of poverty and wealth — and so each may be praised or blamed. The fullness of virtue therefore lies in sufficiency (kafaf) — neither excess nor deficiency — in accordance with Allah's words: "And do not make your hand chained to your neck or extend it completely and thereby sit blamed and regretful" (al-Isra': 29). The Prophet (peace and blessings of Allah be upon him) supplicated: "O Allah, provide the family of Muhammad with sufficient sustenance" — a hadith that will appear shortly ahead. The statement "O Lord, I ask You to meet my needs and the needs of those I am responsible for" is to be understood in this vein.

As for the hadith reported by al-Tirmidhi — "O Allah, let me live poor, die poor" — it is weak. Even if it were assumed to be authentic, what is meant by it is not exceeding the level of sufficient sustenance (kafaf). We add: All these views have merit, but they do not answer the original question of which of the two — poverty or wealth — is more virtuous. For the point of disagreement is which is more virtuous for a person who possesses one of these two attributes. Therefore, al-Dawudi at the end of his discussion states: The question of which is superior — poverty or wealth — is not a well-posed question, for righteous deeds in one state may not be present in the other, and thus that state becomes more virtuous. The real question is only meaningful when poverty and wealth are equal — that is, when the deeds performed in each state are equal — and then it may be known which is more virtuous before Allah. Ibn Taymiyyah holds the same view, but adds: When poverty and wealth are equal in terms of piety (taqwa), they are equal in terms of virtue.

Ibn al-Jawzi says: The disagreement centers on the person who is poor without being greedy and the person who is wealthy without hoarding — for it is universally acknowledged that the content poor man is more virtuous than the miserly rich man, and that the generous rich man is more virtuous than the greedy poor man. Ibn al-Jawzi continues: In everything that is not sought for its own sake but for the sake of something else, it is appropriate to attribute it to its purpose — and by this explanation it becomes clear which is more virtuous. Wealth is not objectionable in itself; rather, it is sometimes considered objectionable because it distracts a person from Allah. The opposite is equally valid — many a wealthy person is not distracted from the remembrance of Allah by his wealth, and many a poor person is prevented from the remembrance of Allah by his poverty. Ibn al-Jawzi ultimately concludes: If we take the majority as the criterion, the poor person is further from danger, for the trial of wealth is more severe than the trial of poverty, and being unable to find anything to spend is a form of salvation from that trial

Regarding the view found in the handwriting of Abu 'Abdullah ibn Marzuq — cited by a later scholar — which poses the question: Is it better to acquire little wealth, so that the heart is free from distractions, one enjoys the sweetness of supplication to one's Lord, and one is spared from a prolonged reckoning on the Day of Judgment? Or is it better to be occupied with acquiring abundant wealth, by which one draws closer to one's Lord through acts of goodness, charity, and generosity — all of which produce benefits for others? The scholar concludes: In light of all this, the most virtuous course is to acquire little of the worldly life and to keep away from its adornments — as was the choice of the Prophet (peace and blessings of Allah be upon him) and the majority of the Companions.

We say: The claim that the majority of the Companions acquired little and practiced asceticism (zuhd) is not acceptable in light of the well-known reports about their circumstances. For after the conquests, the Companions were divided into two groups. Some retained what came into their hands while engaging in charity, assistance, drawing close to their Lord, and maintaining richness of soul. Others continued as they had been before, not retaining even a fraction of what came to them from the conquests — though these were fewer in number than the first group. Whoever examines the conduct of the early Muslims in depth will recognize the correctness of what we have said, for their reports on this matter are too numerous to count. The hadith of Khabbab cited here is evidence of what we have said.

The evidences for the virtue of both groups are abundant. For the virtue of the first group, we cite the hadiths mentioned here and elsewhere. For the virtue of the second group, we cite the hadith of Muslim narrated by Sa'd ibn Abi Waqqas: "Allah loves the servant who is pious, self-sufficient, and who keeps himself concealed" (Muslim, Zuhd). Whether self-sufficiency (ghina) here refers to wealth or richness of soul, this hadith shows that they were few. The word "al-taqiyy" in the hadith means one who adheres to what is commanded and refrains from what is forbidden. The word "al-khafiyy" is added to complete the meaning, indicating the abandonment of ostentation.

And Allah the Exalted knows best.

One of the issues scholars have been uncertain about concerns the person who has absolutely no wealth. The most appropriate course for such a person is either to work and earn in order to protect himself from the humiliation of begging, or to abandon that and wait for what Allah will provide without asking others. It has been authentically reported that Ahmad ibn Hanbal — despite being well-known for asceticism and scrupulousness — told one who consulted him on the matter: "Do not leave the marketplace." To another he said: "Be independent of people — I have seen no wealth like being free of need from people." Ahmad ibn Hanbal continued: It is appropriate for all people to rely on Allah while accustoming themselves to earning a living. One who claims to have abandoned earning is a foolish person who wants to appear detached from the world. This view was reported from him by Abu Bakr al-Marwazi, who added: Teaching and learning for a wage is more beloved to me than sitting and waiting for what people have in their hands.

"A man of noble standing among the people" — the word "hariyyun" at the end of this phrase, in terms of its pattern and meaning, is equivalent to "jadiirun" and "haqiqun," both meaning "worthy." "If he were to seek a woman in marriage, his proposal would be accepted. If he were to intercede, his intercession would be deemed worthy of acceptance.

"Seeking the countenance of Allah" — that is, seeking what is with Him in terms of reward, not in terms of worldly gain.

"Our reward is with Allah" — that is, it belongs to Allah to give us our recompense and return.

"Without having received anything of its reward" — that is, some people departed without taking anything of the worldly compensation (ghanimah) from this migration. This forms a difficult tension with the statement "we migrated to Madinah seeking the countenance of Allah," but it can be reconciled thus: Calling worldly wealth "reward" (ajr) is metaphorical in relation to the reward of the Hereafter. The initial intention at the time of migration was as mentioned earlier. Among the Companions, some — like Mus'ab ibn 'Umayr — died before the conquests began, while others lived to see the era of the conquests. They then diverged: some turned away from worldly wealth, distributing it individually to those in need, and remained as they had been — these were few, and Abu Dharr is an example. These belong to the first category. Others permitted themselves some permissible luxuries — marrying multiple wives, acquiring female slaves, servants, clothing, and similar things — without seeking more than that. These were many, and Ibn 'Umar is one of them. Others chose to acquire more wealth through trade or other means while fulfilling what was obligatory and recommended. These too were many, and 'Abd al-Rahman ibn 'Awf belongs to this category. It is to these two latter categories that Khabbab pointed. The first category, and those who joined it, will have the greater reward in the Hereafter. As for the second category, the narration implies that the worldly wealth they received will be deducted from their reward in the Hereafter — as confirmed by the hadith narrated by Muslim from 'Abdullah ibn 'Amr: "There is no warrior who fights, takes spoils, and survives, except that he has received two-thirds of his reward in advance in this world" (Muslim, Imarah). Based on this, many of the early Muslims chose to have little wealth and were content with it — either because they preferred to have their Hereafter reward given to them in full, or because they wished to avoid a prolonged reckoning on account of their wealth

"Among them was Mus'ab ibn 'Umayr." His full lineage is: ibn Hisham ibn 'Abd Manaf ibn 'Abd al-Dar ibn Qusayy. His lineage meets that of the Prophet (peace and blessings of Allah be upon him) at Qusayy. His kunya was Abu 'Abdullah. He was among the earliest to embrace Islam and among the first to emigrate to Madinah. Al-Bara' said: "The first to come to us in Madinah were Mus'ab ibn 'Umayr and Ibn Umm Maktum, and they would recite the Quran." This report was narrated by Imam al-Bukhari at the beginning of the Book of Hijra. According to Ibn Ishaq, the Prophet (peace and blessings of Allah be upon him) sent him with those who attended the First 'Aqabah to teach the people of Madinah the Quran and instruct them. Mus'ab had been a person of wealth and comfort in Makkah; after the Hijra he became a man of little means. According to al-Tirmidhi's narration, Muhammad ibn Ka'b said: Someone informed me that 'Ali narrated: "While we were in the mosque, Mus'ab ibn 'Umayr came before us wearing only a garment patched with leather. When the Messenger of Allah (peace and blessings of Allah be upon him) saw him, he wept — for Mus'ab had once been a man of great comfort, and now he was in this state" (al-Tirmidhi, Sifat al-Qiyamah)

"Mus'ab was killed on the Day of Uhud" as a martyr. He was carrying the banner of the Prophet (peace and blessings of Allah be upon him) on that day. "And he left behind him nothing but a striped woolen garment." The word "namirah" in the hadith refers to a striped woolen lower garment or cloak.

"Aynaat = its fruits ripened" — that is, they reached their end and became ready to be harvested. "Fa huwa yahdibuhaa" — he is picking and harvesting these fruits.

Ibn Battal said: The hadith demonstrates the truthfulness of what the early Muslims said about their own conditions. According to this hadith, enduring poverty and its hardships is one of the stations of the righteous. From this hadith we also understand that the shroud is a garment that covers the entire body, and that the whole body of the deceased is considered 'awrah (that which must be covered). This may also apply in terms of ideal practice. Related matters were discussed in the Book of Funerals.

We also add: The apparent meaning of the hadith encourages one to abandon the pursuit of worldly abundance. The hadith also encourages women to adhere to the commands of religion so as not to enter the Fire — as was mentioned in the Book of Faith through the words of the Prophet (peace and blessings of Allah be upon him): "Give in charity, O women, for I saw you as the majority of the inhabitants of the Fire." He was asked: "Why?" He said: "Because you deny." He was asked: "Do you deny Allah?" He said: "You deny acts of kindness."

"He never ate refined wheat bread until he died." Ibn Battal said: The fact that the Prophet (peace and blessings of Allah be upon him) did not eat refined wheat bread on a raised table is because he chose the pleasures of the eternal life over the pleasures of this world's food. Wealth is desired only insofar as it assists in matters of the Hereafter, and accordingly the Messenger of Allah (peace and blessings of Allah be upon him) had no need of it from this perspective.

"Shatru sha'ir" — this means half a wasq of barley.

"Fi rafin li = on a shelf belonging to me" — al-Jawhari explains: A "raf" is a niche carved into a wall, resembling an arch.

"Then it seemed to me that it was lasting a long time, so I measured it — and then it was gone." Ibn Battal says: From this hadith it is understood that wheat which is measured and exchanged by measure becomes known in its quantity, and so one knows when it will run out. Unmeasured wheat, however, has baraka (divine blessing) in it, for its quantity is unknown.

We say: Generalizing this ruling to all foodstuffs is, in our view, debatable. It appears that what is described here was a characteristic specific to Aisha, owing to the blessing of the Prophet (peace and blessings of Allah be upon him).

Al-Qurtubi offers the following explanation: The reason for the removal of blessing from a foodstuff when it is squeezed and measured — and Allah knows best — is that a person may observe the successive outpourings of Allah's graces, gifts, and blessings, yet look upon those blessings with greed, neglecting gratitude for them and trust in the One who bestowed them, and inclining toward habitual means despite witnessing an extraordinary state.

From this hadith it is understood that whoever receives a blessing, attains a gift, or is favored with a bounty should continue to give thanks, recognizing that it comes from Allah, and should not introduce any change in that regard. And Allah the Exalted knows best.