بَابُ اسْتِحْبَابِ الْمَالِ وَالْعُمُرِ لِلطَّاعَةِ

(1) His statement: Allah loves the pious servant who is wealthy and hidden: The mention of this Hadith in the chapter on the desirability of wealth for obedience indicates that they meant by wealth either richness in money or what also includes richness of the soul, and the suitable term for richness is the hidden one with the hamza as it came in a narration, meaning the compassionate one. They said: The correct narration is with the meem meaning the one who abstains from worship, and its suitability with richness of the heart is greater. The summary is that the intended meaning by wealthy is the rich one who is grateful, and it may be used as evidence that he is better than the poor patient one, but the relied-upon opinion is the opposite; as previously explained and its proof established. And in the hidden one with the meem, there is evidence for those who say that seclusion is better than mingling, and those who prefer mingling interpret this as seclusion at the time of trials. I say: Or it can be taken to mean mingling with idle people. Gathered from Al-Lama'at and Al-Mirqat.

(۱) قوله: يحب العبد التقي الغني الخفي: إيراد الحديث في باب استحباب المال للطاعة يدل على أنهم أرادوا بالغنى غنى المال، أو ما يعم غنى النفس أيضًا، والمناسب للغناء الحفي بالمهملة كما جاء في رواية أي المشفق. وقالوا: الصحيحالرواية بالمعجمة بمعنى المعتزل للعبادة، ومناسبته لغنى القلب أكثر. والحاصل أن المراد بالغني الغني الشاكر، وقد يستدل به على أنه أفضل من الفقير الصابر، لكن المعتمد خلافه؛ لما سبق بيانه وتحقق برهانه، وفي الخفي بالخاء المعجمة حجة لمن يقول: الاعتزال أفضل من الاختلاط، ومن قال بتفضيل الاختلاط تأول هذا بالاعتزال في وقت الفتنة. أقول: أو يحمل على اختلاط أرباب البطالة، ملتقط من «اللمعات» و«المرقاة».

(1) His statement: The door of begging: Meaning the door of asking and seeking from people, not out of need or necessity, but with the intent of richness and increase. (As stated in Al-Mirqat) (2) His statement: I would act with the deed of so-and-so: Meaning from the people of evil. (As stated in Al-Mirqat) (3) His statement: And their burden is equal: Ibn Al-Malik said: This Hadith does not contradict the narration: "Indeed, Allah has forgiven my Ummah for what their hearts suggest as long as they do not act upon it"; because the action here is by verbal expression, and what is forgiven is the inner speech. The relied-upon opinion of the verifying scholars is that this is so if he did not habituate himself nor settle his heart on doing it, but if he resolved and settled, it is written as a sin even if he did not act or speak, and this has been mentioned before, and Allah knows best. (As stated in Al-Mirqat).

(۱) قوله : باب مسألة: أي باب سؤال وطلب من الناس لا لحاجة وضرورة، بل لقصد غنى وزيادة. كذا في «المرقاة».

(۲) قوله : لعملت فيه بعمل فلان أي من أهل الشر. كذا في «المرقاة».

(۳) قوله: ووزرهما سواء : قال ابن الملك: هذا الحديث لا ينافي خبر: «إن الله تجاوز عن أمتي ما وسوست به صدورها ما لم تعمل به؛ لأنه عمل هنا بالقول اللساني، والمتجاوز عنه هو القول النفساني، انتهى. والمعتمد ما قاله العلماء المحققون: إن هذا إذا لم يوطن نفسه ولم يستقر قلبه بفعلها، فإن عزم واستقر يكتب معصية وإن لم يعمل ولم يتكلم، وقد تقدم والله تعالى أعلم. كذا في «المرقاة».

(1) His statement: What is between them: Meaning the difference between them is farther and greater than between the heaven and the earth. It was questioned how his deed in a week without martyrdom could be preferred over his companion's with it; since no deed increases in reward over martyrdom, which is jihad in the path of Allah and manifesting His religion, especially at the beginning of the call with few supporters. The answer is that this man was also stationed in the path of Allah, so he was rewarded for his intention. This is an opinion based on possibility, not mentioned in the Hadith, and Allah knows best. Moreover, it is not supported by the apparent meaning of the upcoming Hadith from Abdullah ibn Shaddad, and that the Prophet knew that this one's deed without martyrdom equals that one's with martyrdom due to his sincerity, intellect, and knowledge, and then he added to what he did. Thus, not every martyr is absolutely superior to another; rather, another may be superior to him, as seen in the case of Abu Bakr and other companions. (As stated in Al-Lama'at).

(۱) قوله : لما بينهما : أي التفاوت الذي بينهما أبعد وأكثر مما بين السماء والأرض، واستشكل بأنه كيف يفضل عمله في جمعة بلا شهادة على عمل صاحبه معها؛ إذ لا عمل أزيد ثوابا على الشهادة جهادا في سبيل الله وإظهارا لدينه، سيما في مبادئ الدعوة وقلة أعوانه، وأجيب بأن هذا الرجل أيضًا كان مرابطا في سبيل الله، فجوزي بنيته. وهذا قول على الاحتمال غير مذكور في الحديث، والله أعلم، مع أنه لا يؤيده ظاهر الحديث الآتي عن عبد الله بن شداد، وبأن النبي قد عرف أن عمل هذا بلا شهادة يساوي عمل ذلك مع شهادة بسبب إخلاصه وعقله ومعرفته، ثم زاد مما عمل، فليس كل من استشهد يفضل على غيره على الإطلاق، بل قد يفضل عليه غيره، وكفى في ذلك حال الصديق وغيره من الصحابة . كذا في «اللمعات».

(1) His statement: And the incapable one, etc.: At-Tayyibi said: The incapable one is he whose soul has overcome him, and he does what his soul commands, becoming incapable for himself, following his soul's desires, and giving it what it craves. The intelligent is contrasted with the incapable, and the true counterpart to the intelligent is the foolish in opinion, and to the incapable is the capable, indicating that the intelligent is the capable, and the incapable is the foolish. Wishing upon Allah means sinning and wishing for Paradise without seeking forgiveness or repentance. (As stated in Al-Mirqat).

(۱) قوله : والعاجز إلخ : قال الطيبي لله والعاجز الذي غلبت عليه نفسه وعمل ما أمرته به نفسه، فصار عاجزا لنفسه فاتبع نفسه هواها، وأعطاها ما اشتهته قوبل الكيس بالعاجز، والمقابل الحقيقي للكيس السفيه الرأي، وللعاجز القادر ليؤذن بأن الكيس هو القادر، والعاجز هو السفيه. وتمنى على الله أي يذنب ويتمنى الجنة من غير الاستغفار والتوبة. كذا في «المرقاة».

(1) His statement: And how does He employ him, O Messenger of Allah: Meaning while he is constantly employed. (As stated in Al-Mirqat).

(۱) قوله: وكيف يستعمله يا رسول الله : أي والحال أنه دائم الاستعمال. كذا في «المرقاة».