Indeed Allah the Elevated gave our Prophet - صلوات الله وسلامه عليه - the ability to speak with proficiency; using the fewest words carrying the greatest deal of meaning in his advice, and using the finest and most eloquent phrases. And whoever retains a strong bond with Sunnah and the guidance of the best of the servants of Allah - صلوات الله وسلامه عليه - would attain success in his worldly life as well as his afterlife.
The following is a short study of some concise advice; an expressive sermon that has been transmitted on the authority of our Noble Prophet - عليه الصَّلاة والسَّلام - that gathers all goodness . Collected in the Musnad of Imam Ahmad and the Sunan of Ibn Maajah and others, is the Hadeeth of Abu Ayoub al-Ansaaree – may Allah be pleased with him – that a man approached the Prophet- صلوات الله وسلامه عليه - and said:
'Adviseme and be concise.' In another narration: 'Teach me and be concise.'
The Messenger of Allah - صلوات الله وسلامه عليه - said:
"When you stand in prayer, pray the prayer of the departing one, and do not say anything that you may have to apologize for in the future, and despair in what other people have." [1]
The Hadeeth is graded as Hasan due to the supporting narrations it has. This Hadeeth has indeed gathered three tremendous pieces of advice that combine all that is good, and whoever understands it and acts upon it would attain all goodness in both his worldly life and afterlife.
The First Advice: Paying attention to the Salat and establishing it as perfectly as possible.
The Second Advice: Preserving and safeguarding ones tongue.
The Third Advice: Being content and attaching one's heart to Allah alone.
The First Advice:
Our Prophet - عليه الصَّلاة والسَّلام – directed one who stands in prayer - meaning one who starts to pray - to pray the prayer of the departing one. It is well known that the departing person performs statements and actions in a manner that others don't, this is common with people in their travels. A person who is traveling from a country that he plans to return to, is not like a person who is traveling from a country that he does not plan to return to, so the departing one is more careful than others.
So if one prays while keeping in mind that this is his last prayer, and that he will not be praying another prayer, he would no doubt be keen and work hard on performing it properly, he would perform it as perfectly as possible; perfecting the Rukoo', the Sujood, the obligatory as well as the recommended actions in it.
This is why it is befitting for every believer to think about this advice in each and every prayer that he prays, that he prays the prayer of the departing one, that he feels that this is the last and final prayer, that he will not be praying after this again. If he feels this, this feeling would lead him to perform the prayer as perfectly and completely as possible.
And whoever performs his prayer as perfectly as possible; it would lead him to all that is good and virtuous, and prevent him from all that is evil and lowly. It would populate his heart with Eemaan, he would taste the sweetness of Eemaan, his prayer would be the jewel of his eye, as well as respite, comfort and happiness for him.
The Second Advice: The advice to preserve the tongue; the tongue is one of the most dangerous things to a person. Indeed, as long as a statement does not emerge, then it is owned by its maker, but if it emerges through his tongue, then it is the one that owns its maker, and will make him bare its consequences. This is why he - عليه الصَّلاة والسَّلام – said:
"…do not say anything that you may have to apologize for in the future…"
Meaning strive against yourself in preventing your tongue from initiating any statement you fear you may have to apologize for, or any statement you fear that you may be required to make an apology for. Indeed if you do not utter it, then indeed you own it. If however you do utter it, then it owns you.
In the advice that the Prophet - عليه الصَّلاة والسَّلام – gave to Mu'adh – may Allah be pleased with him, he said:
"Should I not inform you of the basis of all good?"He responded: "But Of course O Prophet of Allah."
So he took hold of his tongue and said: "Restrain this."
I said: "O Prophet of Allah, are we to be held accountable for what we say?"
He replied: "The affair is grave, O Mu'adh ! And is anything going to cast people into the fire face first, except what their tongues have sowed."
[2]
So the tongue is extremely dangerous, and it has been transmitted in the Hadeeth of Thaabit that the Messenger - صلى الله عليه وسلم - said:
"When the children of Adam awake, all the limbs turn in humility to the tongue saying: Fear Allah regarding us, we are your followers, if you are upright we are upright, and if you are crooked we are crooked."[3]
In the Prophet's - عليه الصَّلاة والسَّلام – statement in this great advice: "…do not say anything that you may have to apologize for in the future…" is a directive to take oneself into account for what you say by thinking about it [before you say it], if you find that it is good then say it, if you find that it isn't good then prevent yourself from saying it. If a person does not know if what he is going to say is good or bad, he should prevent himself from saying it fearing doubtful matters, until it becomes clear to him. This is what he - عليه الصَّلاة والسَّلام – said:
"Whoever believes in Allah and the last day should say what is good or remain silent."[4]
A lot of people get themselves in a mess due to making a statement that they did not think was of any importance, that led to undesirable consequences in the life of this world and the next.
The intelligent one weighs out his speech, carefully selects his statements and does not say anything except what the Messenger of Allah - عليه الصَّلاة والسَّلام – directed to; speech that one does not need to apologize for.
The meaning of "… apologize for in the future…":
It is possible that it means when one stands before Allah.
It is also possible that it means apologizing to people when they take you to account for the consequences of your speech.
Based on the first meaning, it has a strong conncetion with the prayer, as with which apology will those who are negligent concerning their prayer meet their Lord, while it is the first thing that one will be asked about?
The Third Advice: It is a call to being content, and to make one's heart attached to Allah alone, and to completely give up/despair on what other people have; he said:
"…and despair in what other people have…"
Meaning gather your heart and have firm conviction and resolve that you despair in everything other people have. So it does not move you, and let all your hope be in Allah the Mighty alone. Just as you do not ask with your tongue other than Allah, and you do not request from other than Allah, likewise your whole state, you should not yearn/hope from other than Allah. You should despair on everyone except Allah, you should cut off hope from all people, and your hope should be in Allah alone, and your prayer is the conncetion between you and your Lord, in it is the greatest aid in attaining what you want.
So whoever despairs in what others have would lead a dignified and honorable life, and whoever's heart is attached to what others have would lead a lowly, degrading life. Whoever's heart is attached to Allah, does not have hope in other than Allah, does not ask for his need except from Allah, does not rely except on Allah, then Allah would be sufficient for him in the life of this world and the next, as Allah the Majestic says:
{Is not Allah sufficient for His Servant [Surat Az-Zumar: 36]
And Allah the Mighty says:
{And whoever relies upon Allah - then He is sufficient for him. [Surat at-Talaq: 3]
And success is in the hands of Allah alone, having no partners.
_________________________
[1] Collected by Ahmad # 23498, Ibn Maajah # 4171, refer to as-Saheehah # 401.
[2] Collected by Ahmad # 22016, at-Tirmidhi #2616, and collected by al-Albani in Saheeh al-Jami' #5136.
[3] Collected by Ahmad # 11908m at-Tirmidhi # 2407 from the Hadeeth of Sa'eed al-Khudri – may Allah be pleased with him, and declared as Hasan by al-Albani in Saheeh al-Jaami' #351.
[4] Collected by al-Bukhari #6018 and Muslim # 47 on the authority of Abu Hurayrah – may Allah be pleased with him.
todayPublished:Mar 22, 2013
editTranslator:Abu AbdulWahid, Nadir Ahmad
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لقد جمع الله ـ جلَّ وعلا ـ لنبيِّنا صلى الله عليه وسلم بديعَ الكلِم، وجوامع الوصايا، وأكمل القول وأتمَّه وأحسنَه، ومن كان ذا صلةٍ وثيقةٍ بالسُّنة وهديِ خير العباد ـ صلوات الله وسلامه عليه ـ فاز في دنياه وأخراه.
وهذه وقفةٌ مع وصيَّةٍ وجيزةٍ وموعظةٍ بليغةٍ مأثورةٍ عن نبيِّنا الكريم عليه الصَّلاة والسَّلام ـ جمعت الخير كلَّه ووفَّته؛ ففي «مسند الإمام أحمد»، و«سنن ابن ماجه» وغيرهما من حديث أبي أيُّوب الأنصاري رضي الله عنه أنَّ رَجُلًا جَاءَ إِلَى النَّبيِّ صلى الله عليه وسلم فَقَالَ: عِظْنِي وَأَوْجِزْ، وفي رواية عَلِّمْنِي وَأَوْجِزْ، فَقَالَ ـ عليه الصَّلاة والسَّلام ـ:
«إِذَا قُمْتَ فِي صَلَاتِكَ فَصَلِّ صَلَاةَ مُوَدِّعٍ، وَلَا تَكَلَّمْ بِكَلَامٍ تَعْتَذِرُ مِنْهُ غَدًا، وَأَجْمِعِ اليَأسَ مِمَّا فِي يَدَيِ النَّاسِ» [1]
وهو حديثٌ حسنٌ بما له من شواهد؛ وقد جمع هذا الحديث العظيم ثلاثة وصايا عظيمةً جمعت الخير كلَّه، مَن فهمها وعملَ بها حازَ الخير كلَّه في دنياه وأخراه.
الوصيَّة الأولى : وصيَّةٌ بالصَّلاة والعناية بها وحسن أدائها.
والوصيَّة الثَّانية : وصيَّةٌ بحفظ اللِّسان وصيانته.
والوصيَّة الثَّالثة : دعوةٌ إلى القناعة وتعلُّق القلب بالله وحده.
في الوصيَّة الأولى: دعا نبيُّنا ـ عليه الصَّلاة والسَّلام ـ من قام في صلاته ـ أي شرع فيها ـ أن يصلِّي صلاةَ مودِّعٍ، ومن المعلوم لدى الجميع أنَّ المودِّع يستَقصي في الأقوال والأفعال ما لا يستَقصي غيرُه، وهذا معروفٌ في أسفار النَّاس وتنقُّلاتهم؛ فمن ينتقل من بلدٍ على أمل العودة له ليس شأنه كشأن من ينتقل منه على أمل عدم العودة إليه، فالمودِّع يستقصي ما لا يستقصي غيره، فإذا صلَّى العبد صلاته مستحضرًا أنَّها صلاته الأخيرة، وأنَّه لن يصلِّيَ غيرها جَدَّ واجتهد فيها، وأحسنَ في أدائها، وأتقنَ ركوعَها وسجودَها وواجباتِها ومستحبَّاتِها.
ولهذا ينبغي على عبد الله المؤمن أن يستَحضر هذه الوصيَّة في كلِّ صلاةٍ يصلِّيها؛ يصلِّي صلاته صلاةَ مودِّع، يستَشعر من خلال ذلك أنَّها الصَّلاة الأخيرة، وأنَّه لن يصلِّيَ بعدها، فإذا استشعر ذلك دعاه هذا الاستشعار إلى حسن الأداء، وتمام الإتقان.
ومن أحسنَ في صلاته ساقته إلى كلِّ خيرٍ وفضيلة، ونهته عن كلِّ شرٍّ ورذيلةٍ، وعُمِر قلبُه بالإيمان، وذاق بذلك طعمَ الإيمان وحلاوته، وكانت صلاتُه قرَّةَ عينٍ له، وراحةً وأُنسًا وسعادةً.
والوصيَّة الثَّانية: وصيَّةٌ بحفظ اللِّسان، وأنَّ اللِّسانَ أخطر ما يكونُ على الإنسان، وأنَّ الكلمةَ إذا لم تخرُج فإنَّ صاحبَها يملكها، أمَّا إذا خرجَت من لسانه ملكَتْه وتحمَّل تَبِعاتِها، ولهذا قال ـ عليه الصَّلاة والسَّلام ـ:
«لَا تَكَلَّمْ بِكَلَامٍ تَعْتَذِرُ مِنْهُ غَدًا»؛
أي جاهِد نفسَك على منع لسانك من كلِّ كلمةٍ تخشى أن تعتذر منها، وكلِّ كلمةٍ تتطلَّب منك اعتذرًا؛ فإنَّك ما لم تتكلَّم بها فإنَّك تملكها، وأمَّا إذا تكلَّمتَ بها ملكَتكَ.
وفي وصيَّة النَّبيِّ ـ عليه الصَّلاة والسَّلام ـ لمعاذٍ رضي الله عنه قَالَ:
«أَلَا أُخْبِرُكَ بِمِلَاكِ ذَلِكَ كُلِّهِ؟ قُلْتُ: بَلَى، يَا نَبِيَّ الله! فَأَخَذَ بِلِسَانِهِ، قَالَ: كُفَّ عَلَيْكَ هَذَا، فَقُلْتُ: يَا نَبِيَّ الله! وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ؟ فَقَالَ: ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ! وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ ـ أَوْ عَلَى مَنَاخِرِهِمْ ـ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ»[2].
فاللِّسان له خطورةٌ بالغةٌ، وقد جاء في حديثٍ ثابتٍ عن رسول الله صلى الله عليه وسلم :
«إِذَا أَصْبَحَ ابْنُ آدَمَ، فَإِنَّ الأَعْضَاءَ كُلَّهَا تُكَفِّرُ اللِّسَانَ فَتَقُولُ: اتَّقِ اللهَ فِينَا، فَإِنَّمَا نَحْنُ بِكَ؛ فَإِنِ اسْتَقَمْتَ اسْتَقَمْنَا، وإِنِ اعْوَجَجْتَ اعْوَجَجْنَا»[3].
وقول نبيِّنا ـ عليه الصَّلاة والسَّلام ـ في هذه الوصيَّة الجامعة: «لَا تَكَلَّمْ بِكَلَامٍ تَعْتَذِرُ مِنْهُ غَدًا» فيه دعوةٌ إلى محاسبة النَّفس فيما يقوله الإنسانُ، بأن يتأمَّل فيه؛ فإن وجده خيرًا تكلَّم به، وإن وجده شرًّا امتنَع من قوله، وإن كانَ الَّذي سيقوله مشتَبهٌ عليه لا يدري أشرٌّ هو أم خيرٌ؛ يكفُّ عنه اتِّقاءً للشُّبهات، حتَّى يستبينَ له أمرُه، ولهذا قال ـ عليه الصَّلاة والسَّلام ـ: «مَنْ كَانَ يُؤْمِنُ بِالله واليَوْمِ الآخِرِ؛ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ»(4) ، وكثيرٌ منَ النَّاس يورِّطون أنفسَهم ورطاتٍ عظيمةً بكلمةٍ يقولونها بألسنَتهم لا يُلقُون لها بالًا، ثمَّ يترتَّب عليها من التَّبِعات في الدُّنيا والآخرة ما لا يحمَدون عاقبتَه، والعاقل منَ النَّاس من يزِن كلامَه، ويصونُ حديثَه، ولا يتكلَّم إلَّا كما قال نبيُّنا ـ عليه الصَّلاة والسَّلام ـ بكلامٍ لا يحتاج معه إلى اعتذارٍ.
وقوله: «بكَلَامٍ تَعْتَذِرُ مِنْهُ غَدًا» يحتَمل: أي عندما تقِف بين يدَي الله، أو تعتذر منه غدًا: أي من النَّاس حينما يطالبونك بتَبِعات كلامك وأقوالك.
وعلى المعنى الأوَّل؛ فله تعلُّقٌ عظيمٌ بالصَّلاة، إذ بأيِّ عذرٍ يلقى المضيِّعُ للصَّلاة ربَّه غدًا، وهي أوَّل ما سيُسأل عنه.
والوصيَّة الثَّالثة؛ فيها دعوةٌ إلى القناعة، وتعليق القلب بالله وحده، واليأس تمامًا ممَّا في أيدي النَّاس، قال:«وَأَجْمِعِ اليَأسَ مِمَّا فِي يَدَيِ النَّاس»؛ أي أجمِع قلبَك، واعزِم وصمِّم في فؤادك على اليأس من كلِّ شيءٍ في يد النَّاس؛ فلا تَرْجُه من جهتهم، وليكن رجاؤُك كلُّه بالله وحده ـ جلَّ وعلا ـ، وكما أنَّك بلسان مقالك لا تسأل إلَّا الله، ولا تطلب إلَّا من الله؛ فعليك كذلك بلسانِ حالك أن لا ترجو إلَّا الله، وأن تيأس من كلِّ أحدٍ إلَّا من الله، فتقطع الرَّجاءَ من كلِّ النَّاس، ويكون رجاؤك بالله وحدَه، والصَّلاة صلةٌ بينك وبين ربِّك؛ ففيها أكبرُ عونٍ لك على تحقيق هذا المطلب.
ومَن كان يائسًا ممَّا في أيدي النَّاس عاش حياتَه مهيبًا عزيزًا، ومَن كان قلبه معلَّقًا بما في أيدي النَّاس عاش حياته مهينًا ذليلًا، ومَن كان قلبه معلَّقًا بالله لا يرجو إلَّا الله، ولا يطلب حاجته إلَّا من الله، ولا يتوكَّل إلَّا على الله كفاه اللهُ عز وجل في دنياه وأخراه، والله جلَّ وعلا يقول:
(أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ) [سورة الزمر : 36]،
ويقول ـ جلَّ وعلا ـ:
(وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ) [سورة الطلاق : 3]
، والتَّوفيق بيد الله وحده لا شريك له.
--------------
(1) رواه أحمد (23498)، وابن ماجه (4171)، انظر: «الصَّحيحة» (401).
(2) رواه أحمد (22016)، والترمذي (2616)، وصحَّحه الألباني في «صحيح الجامع» (5136).
(3) رواه أحمد (11908)، والترمذي (2407) من حديث أبي سعيد الخدري رضي الله عنه ، وحسَّنه الألباني في «صحيح الجامع» (351).
(4) رواه البخاري (6018)، ومسلم (47) من حديث أبي هريرة رضي الله عنه.
todayتاريخ الإضافة :Mar 22, 2013
editالمترجم :أبو عبد الواحد نادر أحمد
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