Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem
Bismillah,…, Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 16wi ayat ki tafseer sunn rahe the, aaj ke dars me hum lafz-e-tijarat ke maane samjhenge aur phir 17wi ayat ki tafseel sunenge.
Tarjuma wa Tafseer
Vs. No. 16 Contd…
اُولٰٓٮِٕكَ الَّذِيۡنَ اشۡتَرَوُا الضَّلٰلَةَ بِالۡهُدٰى فَمَا رَبِحَتۡ تِّجَارَتُهُمۡ وَمَا كَانُوۡا مُهۡتَدِيۡنَ
Ye wo log hain, jinhone hidayat chhorrh kar gumrahi khareed li, to na unn ki tijarat hi ne nafa diya aur na wo hidayat hasil karne wale banay.
Iss ayat ke do alfaz ki tafseel hum sunn chuke hain, phir iss ayat ka teesra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 65wa lafz, Tijarat hai.
65. TIJAARAT ( Commerce ) 2:16 ( تِجَارَتْ ( ت ج ر
Dr. Anees apni kitab explanatory dictionary me likhte hain ke, lafz-e-Tijaarat ka root ya maddah (ت ج ر) hai, jis ke maane Commerce, karobar ya business aur,…, urdu me bhi, hum iss ko tijarat hi kehte hain.
- Quran me Surah al-Baqarah me, Tijaarat ke maane saude ke aye hain, tijarati lein dein, ya merchandise ke aye hain.[1]
- Phir Surah Fatir me farmaya ke, Jo log Allah ki kitab ki tilawat karte hain (yani uss ko parrh kar, samajh kar, amal karte hain), Namaz qayem karte hain aur Humne jo unn ko diya hai uss me se zahiri taur par aur poshida taur par kharch karte hain, wo uss tijarat ke faide ke ummeedwar hain jo kabhi tabah nahi hogi.[2]
- Iss ayat me lafz-e-tijarat sawab ke maano me aya hai.
- Lafz-e-Tijarat wabasta hai, Lafz-e-Bai’un se, jis ke maane bechne ke hain.[3]
Iss lafz par jo ahadith aye hain, wo hain;
- Tirmidhi, Darimi, Abu Dawood aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ye dua karte the, Aye Allah! Meri ummat ko subah ke awwal auqaat me barakat de. Aur jab kabhi bhi aap (صلى الله عليه وسلم) fauji dasta bhejte to fajr ke baad nikalne ka hukum dete. Iss hadith ke rawiyon me, Sakhr (رَضِيَ ٱللَّٰهُ عَنْه) ek taajir the, aur wo bhi apna saman ya merchandise din ke shuru me bheja karte the aur unn ka business acha chalne laga aur wo kaafi maal-o-daulat kamaye.[4]
- Hamare business karne walon par Allah reham kare, subah ka aksar hissa guzar jata hai aur phir hum kehte hain ke barkat hi nahi hai.
- Din me 10 baje, 11 baje dukaan shuru karoge to din ka aksar hissa guzar chuka hoga, Rasoolullah (صلى الله عليه وسلم) ki dua me to nahi ayenge?
- To hume kya karna chahiye, tijarat, karobar jaldi Shuru karna chahiye, takay Rasoolullah ki dua hume bhi lagay.
- Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek tajir tha jo logon ko qarz diya karta tha, aur jab kabhi bhi log paisa wapas nahi kar paate, to wo apne mulazimo se, apne employees se kehta tha ke, iss ka qarz maaf kar do, takay Allah hamari maghfirat kare, to Allah (سُبْحَانَهُ وَتَعَالَى) ne usay maaf kar diya.[5]
- Sunan an-Nasai aur Bukhari ki ahadith, Rasoolullah (صلى الله عليه وسلم) se kuch taajiron ne poochha, paison ko exchange karne ke baare me, yani hand loan jisay kehte hain, bazar me kisi se paise liye aur thodi der baad wapas kar diye, to aap (صلى الله عليه وسلم) ne farmaya, iss me koi haraj nahi hai, lekin paise lei.n aur kuch waqt ke baad ada kare.in to iss ki ijazat nahi hai.[6]
- Yani bina agreement banaye ke, bina terms and conditions likhe kisi se paisa nahi le sakte, agar fauran wapas karne ki niyyat nahi hai to.
- Sunan an-Nasai ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Qiyamat ke aane ki nishaniyon me se, ek nishani ye bhi hai ke, daulat ki kasrat ho jayegi aur tijarat bohot phail jayegi aur ilm kum ho jayega.
- Ek shakhs kuch saman bechne niklega, to usay sale deed banane wala koi nahi milega, kaafi dhoondne par bhi likhne wala nahi milega.[7]
Ibn Kathir (رَحِمَهُ ٱللَّٰهُ) apni Tafseer me, iss ayat ki tafseer me Ibn Abbas, Ibn Masood aur deegar sahaba (رَضِيَ ٱللَّٰهُ عَنْهم) ke hawale se likhte hain ke, Munafiqeen ne hidayat chhorrh di aur gumrahi le li. Matlab ye hai ke, munafiqeen hidayat se hatt kar gumrahi per aa gaye aur hidayat ke badle gumrahi le li, goya hidayat ko bech ker gumrahi khareed li…[8]
Dr. Israr Ahmed Sahab apni Tafseer Bayanul Quran me likhte hain ke, “Unn ke saamne dono options thay,
- Ek shakhs ne gumrahi ko chhorrha aur hidayat le li, usay iss ki bhari qeemat dena padi, usay taklife.in utthani padi.n, aazmaishon me se guzarna pada, qurbaniyan dena padi.n, uss ne ye sab kuch manzoor kiya aur hidayat le li,
- Doosre shakhs ne hidayat de ker gumrahi le li hai, aasani to hogayi, fauri takleef se to bach gaye, dono taraf se apne mafadat ko bacha liya, lekin haqeeqat me sab se zyada ghaatte ka sauda yehi hai.
- Iss ayat me Rabiha aya hai, tijarat me nafa utthane ke maane aye hain, jo halal hai, aur iss ke bar-khilaf Raba-Yarbu Quran me aya hai, jo logon ko Qarz de ker uss par faida kamana, jo haram hai.
- Ek Ribah hai, jo jaiz nafa hai aur doosra Riba hai, jo Sood hai aur na-jaiz hai.[9]
To iss ayat me insaan ki psychology ko, insaan ki jo mentality hai, faide aur nuqsan ki, jo insaan ko achhi tarah samajh aati hai. Uss ke zariye bataya ja raha hai ke, jo asal sauda hai, asal jo trade hai, wo Allah (سُبْحَانَهُ وَتَعَالَى) ke saath hai, iss duniya me wo sab kuch karo jo Allah ne hume hukum diya hai, to aakhirat me Allah hum ko wo sab kuch dega, jis ki iss duniya me insaan ko chahat hai.
Aur agar koi, Allah ke sath ki iss trade me, iss tijaarat me nuqsan utthaana pasand karta hai, duniya ki zindagi ko tarjeeh deta hai, aur gumrahi khareedta hai, to uss ki ye tijaarat usay koi faida nahi pahunchayegi.
Analysis
- Aisa nahi tha ke ye deal se jo faida ya nuksan hai, uss ke bare mein unhe maloom hi nahi tha, balke unhe sab kuch maloom tha,
- lekin munafiqon ne jaan bhuj kar ye nuksan wala sauda kiya,
- Allah (سُبْحَانَهُ وَتَعَالَى) ki nazar mein nuqsan aur unn ki nazron mein faida,
- doosron ko chhorrh dijiye, hum Musalman bhi ye tijarat mein, ye deal mein shamil hai.n, yehi sauda kar rahe hain jaisa ke iss ayat me Munafiqon ke baare me aa raha hai, iss mein kya faida hai aur kya nuqsan hai, humay bhi bohot-khoob maloom hai, lekin nuqsan hi ki taraf jaa rahe hain,
- agar hume samajh mein nahi aa raha ki ghata ya nuksan kaise ho raha hai, aur hume ye janna hai ke kahin hum anjaane mein, nuqsan utthaane wale logon ki tarah toh nahi ho gaye hain?
- toh agli aayat mein Allah (سُبْحَانَهُ وَتَعَالَى) khud misaal se baat ko samjha rahe hain, ke…
Vs. No. 17
مَثَلُهُمۡ كَمَثَلِ الَّذِى اسۡتَوۡقَدَ نَارًا ۚ فَلَمَّاۤ اَضَآءَتۡ مَا حَوۡلَهٗ ذَهَبَ اللّٰهُ بِنُوۡرِهِمۡ وَتَرَكَهُمۡ فِىۡ ظُلُمٰتٍ لَّا يُبۡصِرُوۡنَ
Unn ki misaal aisi hai, jaise ke ek shakhs ne aag jalayi, phir jab uss aag ne ird-gird ki cheezen, (ya atraaf ke mahol) ko roshan kar diya, to Allah (عز وجل) ne unn ka noor salb kar liya (ya unn ki roshni chheen li), aur unn ko andheron me chhorrh diya ke kuch nahi dekhte.
Ab yahan do misalein aa rahi hain, pehli misaal kafiron ke baare me hai aur doosri munafiqeen ke baare me;
Aur ye bohot hi scientific ayat hai, yahan kafiron aur munafiqon ki psychology ko bayan kiya ja raha hai, aur iss ayat me jo alfaaz aye hain unn me Naar bhi hai, aag ka bhi zikr hai aur Noor bhi hai, light ka bhi zikr hai, to pehle inn tamam alfaaz ko samajhte hain;
Iss ayat me 9 alfaaz hain jo samajhne ke hain; Masaluhum, Istauqada, Naar, Azaa’at, Haulahu, Zahaba, Noorihim, Tarakahum, aur Zulumaat.
To iss ayat ka pehla lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka 66wa lafz Masaluhum hai.
66. MASALUHUM (Their Likeness ) مَثَلُهُمْ ( م ث ل ) 2:17
Lafz-e-Masaluhum ka root ya maddah (م ث ل) hai, jinn ka matlab hai “unn ki misaal”. Issi root se banay jo doosre alfaaz Quran me aye hain, wo hain;
- Issi qism ki baat, Iss jaisi,[10]
- Issi Tarah Iman laye,[11]
- …Aur Auraton ka haq (mardon par) waisa hi hai, jaise maroof tareeqe se mardon ka haq Auraton par hai…[12] yahan similar ke maane aa rahe hain.
- Jo log aakhirat par iman nahi rakhte, unn hi ke liye buri misaal hai (unn hi ke liye buri batein ya bura example ya buray sifaat diye jaate hain), aur Allah ke liye sab se bar-tar, aa’la aur nihayat buland sifaat hain…[13]
- Behtareen samajh-boojh wala, ya Achi Raah wala, Best ya exemplary,[14]
- Aur ju.n hi Isa Ibn Maryam ki misaal di gayee, tumhari qaum ke log uss par chillaane lagay,[15]
Ab ye jo derivatives hain, wo double ke (ya dugnay ke) maane dete hain;
- Surah aal-Imran me farmaya ke, “Tumhare liye do girohon me jo (Jung-e-Badr ke din) aapas me bhid gaye (Allah ki qudrat ki azeemu ash-Shaan) nishani thi, ek giroh (Musalmano ka tha wo) Allah ki raah me ladh raha tha aur doosra giroh (kafiron ka tha wo) unn ko apni aankhon se apne se dugna dekh raha tha…”[16]
- Surah Nisa me farmaya ke, “Allah (سُبْحَانَهُ وَتَعَالَى) tumhe waseeyat karta hai tumhari aulad ke baare me ke, ladke ke liye hissa hai do ladkiyon ke barabar…”[17]
- Aur Jibraeel (عَلَيْهِ ٱلسَّلَام)jab Maryam (عَلَيْها ٱلسَّلَام) samne insaani shakal me zahir huwe, to uss ke liye Fatamathalaha Basharan Sawiyya aya hai,[18] ye zahir karne ke liye ke, jo external form hai uss ki baat ho rahi hai,
- Quran me ek aur jagah par, lafz-e-tamaseel istemaal karte huwe farmaya ke, “Jab Ibrahim (عَلَيْهِ ٱلسَّلَام) ne apne walid aur apni qaum ke logon se poochha, ye moortiyon ki jo tum parastish, ibadat, pooja karte ho aur wahan baitthe rehte ho…”[19] Iss yat me moortiyon ke liye tamaseel ka lafz istemaal kiya gaya hai, jo external form ke maano me istemaal huwa hai, jahan ya to koi aisi shakal ikhtiyar ki gayee jisay log pehchaante thay ya koi imaginery figure ko refer kiya gaya hai.
- Ye misaalein ya examples, tashbeehat ya likeness ya simitude wagairah haqeeqi hain, real hain, kyun ke, Quran me sirf aur sirf haq hai, iss ki misaalein bhi haq hai, aur haq ke siway, sach ke siway kuch aur nahi.
Ab iss lafz par jo ahadith ayee hain, wo bohot zyada bhi hain aur bohot hi generic bhi hain, ab iss me chand khas ahadith humne chuni yahan bayan karne ke liye;
Misaal:
- Chand misaalein Quran me ayee hain, aur ahadith me aap (صلى الله عليه وسلم) kayee aur misalein bayan kar rahe hain;
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, meri misaal doosre anbiya ke muqable me, jo mujh se pehle guzar chuke hain aisi hai, jaise kisi shakhs ne ek ghar banaya, jo bohot hi shandar aur khoob-soorat tha, lekin uss ke ek konay me ek eentt ke liye jagah chhorrh di,
- Log uss imarat ki tareef karte huwe uss ka chakar lagatay, lekin kehte, yahan ki eentt kyun nahi lagayee?
- Phir aap (صلى الله عليه وسلم) ne farmaya, main wo eentt hoon aur main aakhri Nabi aur Rasool hoon.[20]
- Muttafiqun alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quran ko yaad karne aur uss par amal karne waale ki misaal, Rassi se bandhe huwe oontt ki tarah hai, agar wo uss oontt ka khayal rakhta hai to wo (apne khoontte se) badha rehta hai aur agar usay khol dega to wo chala jayega.[21]
- Ek aur Muttafiqun alaih hadith, aap (صلى الله عليه وسلم) ne farmaya, uss shakhs ki misaal jo apne Rabb ko, apne paalne waale malik ko yaad karta hai aur jo yaad nahi karta, zinda aur murda shakhs ki misaal hai.[22]
- Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, aakhirat ke muqable me duniya ki misaal aise hai, jaise tum me se koi shakhs apni ungli samandar me duboye aur (phir nikaal kar) dekhe ke wo samandar ka kitna pani apne sath layee hai?[23]
- Sahih Muslim ki hadith, aap (صلى الله عليه وسلم) ne farmaya ke, uss momin ki misaal jo Quran ki tilawat karta hai, santra (ya narangi) ki si hai, uss ki khush-boo bhi umdah hai aur uss ka zaiqa bhi khushgawar hai,
- Aur uss momin ki misaal jo Quran ki tilawat nahi karta, khajoor ki si hai, uss ki khush-boo nahi hoti jabke uss ka zaiqa meetha hota hai,
- Aur uss munafiq ki misaal jo Quran ki tilawat karta hai, tulsi ki si hai, uss ki khush-boo to achi hoti hai lekin uss ka zaiqa kadwa hota hai,
- Aur uss munafiq ki misaal jo Quran ki tilawat nahi karta, kadwi tumbi ki tarah hai, bitter melon ya bitter gourd bhi kehte hain, jis ki khush-boo bhi achi nahi hoti aur zaiqe me kadwa hota hai.[24]
- Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, dil ki ya qalb ki misal aisi hai, jaise ek par jo hawa uda le jaati hai sehraa me.[25]
- Insaan ka dimagh, uss ke khayalaat kahan kahan nahi bhattak sakte hain, to ek parr bhi jisay hawa uda le jaye, kahan kahan nahi bhattakta.
- Bukhari aur Muslim ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek momin ki misal aisi hai ke, jo hawa me har waqt lehrati rehti hai, theek ussi tarah momin par bhi museebatein aati rehti hain, lekin munafiq ki misaal devdaar ke darakht ki tarah hai, jo uss waqt tak nahi hilta jab tak usay kaat na diya jaye.[26]
Issi Tarah:
- Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Jannat tumhare joote ke tasme se bhi zyada qareeb hai, aur issi tarah jahannam bhi itni hi qareeb hai.[27]
- Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo log kisi majlis se Allah ka zikr kiye baghair utth jaate hain, to wo aise hain jaise wo kisi murdar gadhe ke paas se utthe hain aur ye majlis unn ke liye hasrat (ka ba’as) hogi.[28]
- Muslim ki hadith, Uthman Ibn Affan (رَضِيَ ٱللَّٰهُ عَنْه) farmate hain ke, maine Rasoolullah (صلى الله عليه وسلم) ko wazu banate dekha, jaise ke maine abhi wazu banaya, aur aap (صلى الله عليه وسلم) ne farmaya ke, joi koi iss tarah wazu banayega, to uss ke pichle gunah maaf kar diye jayenge, aur uss ki namaz aur masjid tak chalke jaana nawafil me shamil kar diya jayega.[29]
- Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, momin ki misaal, aapas me ek doosre ke sath muhabbat karne me, ek doosre ke sath reham karne me, aur ek doosre ke sath shafaqqat aur narmi karne me, jism ki tarah hai. Jab uss ka koi ek hissa dard karta hai to uss ka sara jism uss ki wajah se bedaari aur bukhar me mubtala ho jata hai.[30]
Iss ke barabar:
- Muslim ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jis ne kisi bhalai par rehnumai ki, (yani kisi ko neki ki taraf dawat di), to uss ke liye uss neki karne wale ke barabar ajr milega.[31]
- Muslim ki ek aur hadith me farmaya ke, neki karne walay ke barabar neki milegi, bina uss ki neki kum huwe, aur gunah ke mutalliq yehi baat ayee hai ke, agar kisi ne burai ki dawat di, to uss ke liye uss burai karne wale ke barabar gunah milega, bina uss ke gunah me koi kumi huwe ke.[32]
- Bukhari aur Muslim ki Muttafiqun alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, agar mere paas, uhad pahad ke barabar sona ho to mujhe ye baat achi lagti hai ke, meri teen raatein iss haal me na guzre ke, uss sonay me se mere paas kuch baqi ho, siway itne hisse ke jo mein qarz ki adaigi ke liye sambhal kar rakh loon.[33]
- Abu Dawood ki hadith, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) farmate hain ke, jo shakhs janaze ke sath gaya aur uss par namaz padhi, yani janaze ke namaz parrhi, to usay ek qirat ke barabar ajr milega,
- Aur agar koi ye sab kaam kar ke, dafan tak ruk jaye, to usay do qirat ajr milega,
- jo sab se kum ajr hoga wo uhud pahad ke barabar hoga ya unn do qirat me se ek uhud pahad ke barabar hoga.[34]
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseel agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[4] Sakhr bin Wada’ah Al-Ghamidi (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “O Allah! Bless my people in the early part of the day (morning). Whenever he dispatched a detachment or an army-unit, he would dispatch it at the beginning of the day (soon after dawn). The narrator, Sakhr (May Allah be pleased with him) was a merchant, and he used to send off his merchandise at the beginning of the day. So his trade flourished and he made a good fortune. [At-Tirmidhi and Abu Dawud].
وعن صخر بن وداعة الغامدي الصحابي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: “اللهم بارك لأمتي في بكورها” وكان إذا بعث سرية أو جيشاً بعثهم من أول النهار. وكان صخر تاجراً فكان يبعث تجارته أول النهار، فأثري وكثر ماله” ((رواه أبو داود والترمذي وقال: حديث حسن)).
Grade: Sahih (al-Albani) | Reference: Riyad as-Salihin 957, Sunan Abi Dawud 2606, Sunan Ibn Majah 2236
[5] Narrated Abu Huraira: The Prophet (ﷺ) said, “There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, ‘Forgive him so that Allah may forgive us.’ So, Allah forgave him.”
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنَا الزُّبَيْدِيُّ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ كَانَ تَاجِرٌ يُدَايِنُ النَّاسَ، فَإِذَا رَأَى مُعْسِرًا قَالَ لِفِتْيَانِهِ تَجَاوَزُوا عَنْهُ، لَعَلَّ اللَّهَ أَنْ يَتَجَاوَزَ عَنَّا، فَتَجَاوَزَ اللَّهُ عَنْهُ”.
Reference: Sahih al-Bukhari 2078
[6] Abu Al-Minhal said: ” I asked Al-Bara bin ‘Azib and Zaid bin Arqam and they said: ‘We were merchants at the time of the Messenger of Allah and we asked the Prophet of Allah about money exchange. He said: “If it is done hand to hand there is nothing wrong with it, but if it is done on credit then it is not right.”
أَخْبَرَنِي إِبْرَاهِيمُ بْنُ الْحَسَنِ، قَالَ حَدَّثَنَا حَجَّاجٌ، قَالَ قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، وَعَامِرُ بْنُ مُصْعَبٍ، أَنَّهُمَا سَمِعَا أَبَا الْمِنْهَالِ، يَقُولُ سَأَلْتُ الْبَرَاءَ بْنَ عَازِبٍ وَزَيْدَ بْنَ أَرْقَمَ فَقَالاَ كُنَّا تَاجِرَيْنِ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَسَأَلْنَا نَبِيَّ اللَّهِ صلى الله عليه وسلم عَنِ الصَّرْفِ فَقَالَ “ إِنْ كَانَ يَدًا بِيَدٍ فَلاَ بَأْسَ وَإِنْ كَانَ نَسِيئَةً فَلاَ يَصْلُحُ ” .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 4576, Sahih al-Bukhari 2060, 2061
[7] It was narrated that ‘Amr bin Taghilb said: “The Messenger of Allah said: ‘One of the portents of the Hour will be that wealth becomes widespread and abundant, and trade will become widespread, but knowledge will disappear. A man will try to sell something and will say: “No, not until I consult the merchant of banu so and so: and People will look throughout a vast area for a scribe and will not find one.” (Sahih )
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ أَنْبَأَنَا وَهْبُ بْنُ جَرِيرٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ يُونُسَ، عَنِ الْحَسَنِ، عَنْ عَمْرِو بْنِ تَغْلِبَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَفْشُوَ الْمَالُ وَيَكْثُرَ وَتَفْشُوَ التِّجَارَةُ وَيَظْهَرَ الْعِلْمُ وَيَبِيعَ الرَّجُلُ الْبَيْعَ فَيَقُولَ لاَ حَتَّى أَسْتَأْمِرَ تَاجِرَ بَنِي فُلاَنٍ وَيُلْتَمَسَ فِي الْحَىِّ الْعَظِيمِ الْكَاتِبُ فَلاَ يُوجَدُ ” .
Reference: Sunan an-Nasa’i 4456
[8] Source: Tafsir Ibn Kathir | Surah Al-Baqarah – 16 – Quran.com
[9] Source: Tafsir Bayanul Quran | Surah Al-Baqarah – 16 – Quran.com
[12] Quran-ST | 2-228, Quran-ST | 2-275
[15] Quran-ST | 43-57, Quran-ST | 43-59
[20] Abu Hurairh reported Allah’s Messenger (ﷺ) as saying: The similitude of mine and that of the Apostles before me is that of a person who built a house quite imposing and beautiful, but for one brick in one of its corners. People would go round it, appreciating the building, but saying: Why has the brick not been fixed here? He said: I am that brick and I am the last of the Apostles.
وَحَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَاعِيلُ، – يَعْنُونَ ابْنَ جَعْفَرٍ – عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ مَثَلِي وَمَثَلُ الأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى بُنْيَانًا فَأَحْسَنَهُ وَأَجْمَلَهُ إِلاَّ مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ مِنْ زَوَايَاهُ فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ وَيَقُولُونَ هَلاَّ وُضِعَتْ هَذِهِ اللَّبِنَةُ – قَالَ – فَأَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ ” .
Reference: Sahih Muslim 2286c
[21] Ibn ‘Umar (May Allah be pleased with them) reported: The Messenger of Allah (ﷺ) said: “The parable of one who knows the Qur’an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.” [Al-Bukhari and Muslim].
وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: “إنما مثل صاحب القرآن كمثل الإبل المعقلة، إن عاهد عليها أمسكها، وإن أطلقها، ذهبت” متفق عليه.
Reference: Riyad as-Salihin 1003, Sunan Ibn Majah 3783
[22] Abu Musa Al-Ash’ari (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.” [Al-Bukhari and Muslim].
وعن أبي موسى الأشعري رضي الله عنه عن النبي صلى الله عليه وسلم، قال: ”مثل الذي يذكر ربه والذي لا يذكره، مثل الحي والميت” ((رواه البخاري)). ورواه مسلم فقال: ”مثل البيت الذي يذكر الله فيه، والبيت الذي لا يذكر الله فيه، مثل الحي والميت”.
Reference: Riyad as-Salihin 1434
[23] Al-Mustaurad bin Shaddad (May allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “This world (i.e., its pleasures and duration) in comparison with the Hereafter is (similar to the amount of water) one gets when he puts his finger in the sea. Let him then see what it returns with”. [Muslim].
وعن المستورد بن شداد رضي الله عنه ، قال: قال رسول الله، صلى الله عليه وسلم:”ما الدنيا في الآخرة، إلا مثل ما يجعل أحدكم أصبعه في اليم، فلينظر بم يرجع؟” ((رواه مسلم)).
Reference: Riyad as-Salihin 462
[24] Abu Musa al-Ash’ari reported Allah’s Messenger (ﷺ) as saying: A believer who recites the Qur’an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur’an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur’an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur’an is like the colocynth which has no fragrance and has a bitter taste.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَأَبُو كَامِلٍ الْجَحْدَرِيُّ كِلاَهُمَا عَنْ أَبِي عَوَانَةَ، – قَالَ قُتَيْبَةُ حَدَّثَنَا أَبُو عَوَانَةَ، – عَنْ قَتَادَةَ، عَنْ أَنَسٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ مَثَلُ الْمُؤْمِنِ الَّذِي يَقْرَأُ الْقُرْآنَ مَثَلُ الأُتْرُجَّةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا طَيِّبٌ وَمَثَلُ الْمُؤْمِنِ الَّذِي لاَ يَقْرَأُ الْقُرْآنَ مَثَلُ التَّمْرَةِ لاَ رِيحَ لَهَا وَطَعْمُهَا حُلْوٌ وَمَثَلُ الْمُنَافِقِ الَّذِي يَقْرَأُ الْقُرْآنَ مَثَلُ الرَّيْحَانَةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ وَمَثَلُ الْمُنَافِقِ الَّذِي لاَ يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ لَيْسَ لَهَا رِيحٌ وَطَعْمُهَا مُرٌّ ” .
Reference: Sahih Muslim 797a
[25] It was narrated that Abu Musa Al-Ash’ari said: “The Messenger of Allah (ﷺ) said: ‘The likeness of the heart is that of a feather blown about by the wind in the desert.'”
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَسْبَاطُ بْنُ مُحَمَّدٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ يَزِيدَ الرَّقَاشِيِّ، عَنْ غُنَيْمِ بْنِ قَيْسٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ “ مَثَلُ الْقَلْبِ مَثَلُ الرِّيشَةِ تُقَلِّبُهَا الرِّيَاحُ بِفَلاَةٍ ” .
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 88
[26] Abu Huraira reported God’s messenger as saying, “The believer is like a plant which is continually swayed by the wind, for the believer is continually afflicted by trial; but the hypocrite is like a cedar tree which does not shake till it is cut down.” (Bukharl and Muslim.)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَثَلُ الْمُؤْمِنِ كَمَثَلِ الزَّرْعِ لَا تزَال لاريح تميله وَلَا يزَال الْمُؤمن يصبيه الْبَلَاءُ وَمَثَلُ الْمُنَافِقِ كَمَثَلِ شَجَرَةِ الْأَرْزَةِ لَا تهتز حَتَّى تستحصد» حكم: مُتَّفَقٌ عَلَيْهِ (الألباني)
Reference: Mishkat al-Masabih 1542
[27] Ibn Mas’ud (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “Jannah is nearer to anyone of you than your shoe-lace, and so is the (Hell) Fire”. [Al- Bukhari].
الحادي عشر: عن ابن مسعود رضي الله عنه قال: قال النبي صلى الله عليه وسلم: “ الجنة أقرب إلى أحدكم من شراك نعله، والنار مثل ذلك” ((رواه البخاري)).
Reference: Riyad as-Salihin 105
[28] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them.” [Abu Dawud].
وعن أبي هريرة رَضِيَ اللَّهُ عَنهُ قال، قال رَسُول اللَّهِ ﷺ: “ما من قوم يقومون من مجلس ولا يذكرون اللَّه تعالى فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة” ((رَوَاهُ أبُو دَاوُدَ بإسناد صحيح)).
Reference: Riyad as-Salihin 834
[29] ‘Uthman bin ‘Affan (May Allah be pleased with him) reported: I saw the Messenger of Allah (ﷺ) performing Wudu’ the way I have just done it and said, “He who performs Wudu’ like this, his previous sins will be forgiven and his Salat and walking to the mosque will be considered as supererogatory act of worship.” [Muslim].
وعنه قال: رأيت رسول الله صلى الله عليه وسلم يتوضأ مثل وضوئي هذا ثم قال: “من توضأ هكذا، غفر له ما تقدم من ذنبه، وكانت صلاته ومشيه إلى المسجد نافلة” ((رواه مسلم)).
Reference: Riyad as-Salihin 1027
[30] Nu’man bin Bashir (May Allah bepleased with them) reported: Messenger of Allah (ﷺ) said, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”. [Al-Bukhari and Muslim].
وعن النعمان بن بشير رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم ” مثل المؤمنين في توادهم وتراحمهم وتعاطفهم، مثل الجسد إذا اشتكى منه عضو تداعى له سائر الجسد بالسهر والحمى” ((متفق عليه)) .
Reference: Riyad as-Salihin 224
[31] Abu Mas’ud ‘Uqbah bin ‘Amr Al-Ansari Al-Badri (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action”. [Muslim].
وعن أبي مسعود عقبة بن عمرو الأنصاري البدي رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: “من دل على خير فله مثل أجر فاعله” ((رواه مسلم)).
Reference: Riyad as-Salihin 173
[32] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect”. [Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: “من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئاً، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئاً” ((رواه مسلم)).
Reference: Riyad as-Salihin 174
[33] Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (ﷺ) said: “If I had gold equal to Mount Uhud (in weight), it would not please me to pass three nights and I have a thing of it left with me, except what I retain for repayment of a debt”. [Al- Bukhari and Muslim].
وعن أبي هريرة رضي الله عنه، عن رسول الله صلى الله عليه وسلم قال: “لو كان لي مثل أحد ذهباً، لسرنى أن لا تمر على ثلاث ليال وعندي منه شئ إلا شئ أرصده لدين” ((متفق عليه))
Reference: Riyad as-Salihin 465
[34] Narrated Abu Hurairah: If anyone attends the funeral and prays over (the dead), he will get the reward of one qirat, and if anyone attends the funeral until the completion (of the burial), he will get the reward of two qirats, the smaller of them being equivalent of Uhud, or one of them being equivalent to Uhud.
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا سُفْيَانُ، عَنْ سُمَىٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، يَرْوِيهِ قَالَ مَنْ تَبِعَ جَنَازَةً فَصَلَّى عَلَيْهَا فَلَهُ قِيرَاطٌ وَمَنْ تَبِعَهَا حَتَّى يُفْرَغَ مِنْهَا فَلَهُ قِيرَاطَانِ أَصْغَرُهُمَا مِثْلُ أُحُدٍ أَوْ أَحَدُهُمَا مِثْلُ أُحُدٍ . حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 3168