Riyad al-Salihin - Al-Nawawi - (1/89)

Riyad al-SalihinAl-Nawawi

and He says: “Whatever good you spend, Allah is fully aware of it.” ⦗2:273⦘ The verses on this theme are many and well-known.

As for the hadiths:

96 – The first: Abū Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said, “Allah, Exalted is He, has proclaimed: ‘Whoever shows hostility toward a close friend of Mine (1), I have declared war on him. My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him; and My servant continues to draw near to Me through voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. Should he ask of Me, I will surely grant him; and if he seeks refuge with Me, I will surely protect him.’” Recorded by al-Bukhārī.

Ādhantuhu: that is, I have notified him that I am at war with him. Istaʿādhani is transmitted both with the nūn and with the bāʾ.

97 – The second: Anas (may Allah be pleased with him) narrated from the Prophet (peace and blessings be upon him), in what he relates from his Lord, the Mighty and Majestic…

(1) Walī: a devoted ally or friend of Allah.

(1) He is the one who truly knows Allah, persists in obeying Him, and is sincere in his worship, as stated in Fath al-Bari. Al-Bukhari, in the Book of Heart-Softening Narrations (al-Riqaq), records a continuation of the hadith that the present author inexplicably omits: “I have not hesitated about anything I intend to do as I hesitate about taking the soul of the believer; he dislikes death and I dislike causing him distress.” The hadith is also cited in al-Sahihah (no. 1640), where Shaykh al-Islam Ibn Taymiyyah explains that the “hesitation” means that a single act can be willed from one aspect yet disliked from another, although one aspect must ultimately prevail—consult his discussion, for it is extremely valuable. The isnad in al-Bukhari includes Khalid ibn Mukhallad, concerning whom there is some debate, and his shaykh Sharik, who is likewise criticized. Because of this, several scholars—among them al-Dhahabi, Ibn Rajab al-Hanbali, and Ibn Hajar al-Asqalani—questioned or found strange the presence of this hadith in Sahih al-Bukhari and wrote at length about its chain. Exceeding all of them in censure was Zahid al-Kawthari, who, in his commentary on al-Asma wa al-Sifat, declared the hadith munkar and claimed it is transmitted only through this chain. Our teacher al-Albani, however, judged the hadith sound and refuted al-Kawthari’s criticism by demonstrating that it has several additional lines of transmission. Accordingly, the hadith is authentic in both wording and isnad, praise be to Allah. See the introduction to Sharh al-Aqidah al-Tahawiyyah by Ibn Abi al-Izz, verification by al-Albani, p. 24, Islamic Office edition.

تعالى : ﴿ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ ﴾ [ البقرة : ٢٧٣ ] والآيات في الباب كثيرة معلومة . وأما الأحاديث : ٩٦ - فالأول : عن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : « إِنَّ اللَّهَ تَعَالَى قَالَ : مَنْ عَادَى لِي وَلِيًّا (١) فَقَدْ آذَنْتُهُ بِالْحَرْبِ ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا ، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا ، وَإِنْ سَأَلَنِي أَعْطَيْتُهُ ؛ وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ » رواه البخاري . « آذَنْتُهُ » : أعلمته بأني محارب له . « اسْتَعَاذَنِي » روي بالنون وبالباء . ٩٧ - الثاني : عن أنس رضي الله عنه عن النبي ﷺ فيما يرويه عن ربه عز وجل

(١) هو العالم بالله المواظب على طاعته ، المخلص في عبادته ، كما في « فتح الباري » . ثم إن للحديث عند البخاري في « الرقاق » تتمة ، لا أدري وجه حذف المصنف لها ، ونصها : « وما ترددت عن شيء أنا فاعله ترددي عن نفس المؤمن ، يكره الموت ، وأنا أكره مساءته » . وهو مخرج في « الصحيحة » (١٦٤٠) ، وفيه بيان معنى التردد المذكور من كلام شيخ الإسلام ابن تيمية ، وحقيقته أن يكون الشيء الواحد مراداً من وجه ، مكروهاً من وجه وإن كان لا بد من ترجيح أحد الجانبين . فراجعه فإنه كلام نفيس جداً . إن سند هذا الحديث عند البخاري فيه : « خالد بن مخلد » وفيه مقال ، وكذلك شيخه « شريك » فيه مقال أيضاً . . . وبذلك انتقد أو استغرب العلماء وجود هذا الحديث في صحيح الإمام البخاري ، ومنهم الإمام الذهبي ، والعلامة ابن رجب الحنبلي ، والحافظ ابن حجر العسقلاني ، ولهم كلام كثير على هذا السند . وفاق الجميع في الإساءة للبخاري الأستاذ زاهد الكوثري في تعليقه على « الأسماء والصفات » وجعله حديثاً منكراً . . . وانه لم يرد إلا بهذا الإسناد !! وقد صححه أستاذنا الألباني ورد عنه نكارة وطعن الكوثري . . . لوجود أكثر من طريق له ، وبذلك يكون الحديث صحيحاً متناً وسنداً والحمد لله . انظر مقدمة « شرح العقيدة الطحاوية » لابن أبي العز ، تخريج الألباني الصفحة ٢٤ طبع المكتب الإسلامي .