Riyad al-Salihin - Al-Nawawi - (1/289)

Riyad al-SalihinAl-Nawawi

even if a slave from Abyssinia is put in charge of you, a man whose head looks like a raisin.” Reported by al-Bukhari.

672 – Abu Hurayrah (may Allah be pleased with him) related that the Messenger of Allah ﷺ said, “You must listen and obey in both hardship and ease (1), whether you are energetic or reluctant, and even when others are shown preference over you (2).” Reported by Muslim.

673 – ʿAbd Allāh ibn ʿAmr (may Allah be pleased with them both) said: “We were travelling with the Messenger of Allah ﷺ and halted at a campsite. Some of us began fixing our tents, some were competing in archery, and some were tending their livestock. Then the caller of the Messenger of Allah ﷺ announced: ‘The prayer is about to begin, gather!’ We assembled around the Messenger of Allah ﷺ and he said:

‘There was never a prophet before me except that it was incumbent upon him to guide his community to whatever good he knew for them and to warn them against whatever evil he knew for them. As for this community of yours, its well-being has been placed at its beginning, while the latter part of it will be afflicted with trials and matters you will find objectionable. A tribulation will come and each one will make the previous one seem lighter (4). A tribulation will arrive and the believer will say, “This is my destruction,” then it will pass; another will come and he will say, “This one, this one!”

Whoever would like to be kept away from the Fire and admitted to Paradise, let death come to him (5) while he believes in Allah and the Last Day, and let him treat people in the manner he would love them to treat him. Whoever pledges allegiance to an imam, placing his hand in the imam’s hand and giving him the allegiance of his heart, must obey him as far as he can. If another man comes forward seeking to challenge him, then strike the neck of the latter.’” Reported by Muslim.

His statement “yantadil” means: he competes in archery with arrows and spears. The word “al-jashar,” with a fathah on the jīm and shīn and ending with a rā’, refers to the animals that graze during the day and spend the night where they fed.

(1) That is: whether you are poor or wealthy. The phrase “in your enthusiasm and your reluctance”—both words are pronounced with a fatha on the first and third consonants and a sukun on the middle one—refers to what you like and what you dislike, whether it agrees with your inclination or conflicts with it, provided no sin is involved; for when sin is involved, there is neither hearing nor obedience. (2) al-athara (self-preferment) denotes monopolizing worldly benefits; the injunction to obey remains even if the rulers appropriate worldly goods and withhold your rightful share. (3) The term designates a shelter woven from hair, wool, or fur and set on two or three poles; anything larger than that is called a bayt (tent). (4) This is how the base manuscript reads, whereas the recension of Sahih Muslim has fa-yartaqu (“he will mend it”). (5) That is, death.

وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ ، كَأَنَّ رَأْسَهُ زَبِيبَةٌ » رواه البخاري . ٦٧٢ - وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : « عَلَيْكَ السَّمْعُ وَالطَّاعَةُ فِي عُسْرِكَ وَيُسْرِكَ (١) وَمَنْشَطِكَ وَمَكْرَهِكَ وَأَثْرَةٍ عَلَيْكَ (٢) » رواه مسلم . ٦٧٣ - وعن عبد الله بن عمرو رضي الله عنهما قال : كنا مع رسول الله ﷺ في سَفَرٍ ، فَنَزَلْنَا مَنْزِلًا ، فَمِنَّا مَنْ يُصْلِحُ خِبَاءَهُ (٣) ، وَمِنَّا مَنْ يَنْتَضِلُ ، وَمِنَّا مَنْ هُوَ فِي جَشَرِهِ ، إِذْ نَادَى مُنَادِي رَسُولِ اللَّهِ ﷺ : الصَّلَاةُ جَامِعَةٌ . فَاجْتَمَعْنَا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ : « إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ ، وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُمْ . وَإِنَّ أُمَّتَكُمْ هَذِهِ جُعِلَ عَافِيَتُهَا فِي أَوَّلِهَا ، وَسَيُصِيبُ آخِرَهَا بَلَاءٌ وَأُمُورٌ تُنْكِرُونَهَا ، وَتَجِيءُ فِتْنَةٌ يُرَقِّقُ (٤) بَعْضُهَا بَعْضًا ، وَتَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ هَذِهِ مُهْلِكَتِي ، ثُمَّ تَنْكَشِفُ ، وَتَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ : هَذِهِ هَذِهِ . فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ ، وَيُدْخَلَ الْجَنَّةَ ، فَلْتَأْتِهِ مُنِيَّتُهُ (٥) وَهُوَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ . وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ ، وَثَمَرَةَ قَلْبِهِ ، فَلْيُطِعْهُ إِنِ اسْتَطَاعَ ، فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ » رواه مسلم . قوله « يَنْتَضِلُ » أي : يُسَابِقُ بِالرَّمْيِ بِالنَّبْلِ وَالنُّشَّابِ . وَ« الْجَشَرُ » بفتح الجيم والشين المعجمة وبالراء ، وهي : الدَّوَابُّ التي تَرْعَى وَتَبَيَّتُ مَكَانَهَا .

(١) أي : في فقرك وغناك . ( ومنشطك ومكرهك ) بفتح أولهما وثالثهما وسكون ما بينهما ، أي : ما تحب وما تكره - مما هو موافق لنشاطك وهواك أو مخالف مما ليس معصية وإلا فلا سمع ولا طاعة . (٢) « الأثرة » : الإستئثار والاختصاص بأمور لدنيا ، أي : عليكم الطاعة وإن اختص الأمراء بالدنيا ولم يوصلوكم حقكم مما هو عندهم . (٣) هو ما يعمل من وبر أو صوف أو شعر ، ويكون على عمودين أو ثلاثة ، وما فوق ذلك فهو بيت . (٤) كذا في الأصل وفي مسلم « فيرتق » . (٥) أي : الموت .