Riyad al-Salihin - Al-Nawawi - (1/93)

Riyad al-SalihinAl-Nawawi

“Busr” is pronounced with a ḍammah on the bāʾ and an un-dotted sīn.

111 – The fifteenth: Anas (may Allah be pleased with him) said: My uncle, Anas ibn al-Nadr (may Allah be pleased with him), was absent from the fighting at Badr. He said, “Messenger of Allah, I missed the first battle in which you fought the idolaters. If Allah lets me witness a battle against them, Allah shall surely see what I will do.”(1)

When the day of Uḥud came and the Muslims were routed, he declared, “O Allah, I apologise to You for what these men”—meaning his companions—“have done, and I disown what those men”—meaning the idolaters—“have done.” He then advanced until Saʿd ibn Muʿādh met him. He said, “O Saʿd ibn Muʿādh, Paradise! By the Lord of the Kaʿbah, I can already smell its fragrance coming from beyond Uḥud.” Saʿd later said, “Messenger of Allah, I was unable to do what he did!”

Anas continued: We found on his body more than eighty(2) wounds—strikes from swords, thrusts from spears, or shots from arrows. He had been killed and mutilated by the idolaters, and no one recognised him except his sister, by his fingertips.(3)

Anas added, “We believed—or thought—that the following verse was revealed about him and those like him: ‘Among the believers are men who have been true to the covenant they made with Allah…’ [al-Aḥzāb 33:23] to the end of the verse.” Agreed upon.

Concerning his words, “layuriyanna-llāhu,” it is transmitted with the yāʾ vocalised with a ḍammah and the rāʾ with a kasrah, meaning: Allah will make that evident to the people. It is also reported with both letters bearing a fatḥah, and the meaning is clear. Allah knows best.

112 – The sixteenth: Abū Masʿūd ʿUqbah ibn ʿAmr al-Anṣārī (may Allah be pleased with him) said: When the verse on charity was revealed, we would carry loads on our backs to earn something to give in charity. A man came and donated a large amount, and they said, “He is only showing off.”(4) Then another man came and donated a sāʻ, and they said, “Allah is in no need of

(1) Al-Qurtubi states in al-Mufhim that this utterance implies he placed himself under a firm, self-imposed obligation: to pursue jihad with full determination and to expend everything within his capacity. He refrained from declaring it openly for fear he might fall short, thereby disavowing reliance on his own power and strength. For this reason one version reads, “He was too wary to say anything else.” Yet in his heart he intended it and resolved upon it with a sound intention. Accordingly, Allah described it as a covenant, saying, “Among the believers are men who have been true to the covenant they made with Allah” (Q 33:23). (2) Its explanation has already been given under hadith no. 11. (3) That is, with the tips of his fingers. (4) From muraʾāʾ, the act of performing deeds for others to see, seeking some worldly gain thereby.

« بُسْرٌ » بضم الباء وبالسين المهملة . ١١١ - الخامس عشر : عن أنس رضي الله عنه قال : غَابَ عَمِّي أَنَسُ بْنُ النَّضْرِ رَضِيَ اللَّهُ عَنْهُ عَنْ قِتَالِ بَدْرٍ فَقَالَ : يَا رَسُولَ اللَّهِ غِبْتُ عَنْ أَوَّلِ قِتَالٍ قَاتَلْتَ الْمُشْرِكِينَ لَئِنْ اللَّهُ أَشْهَدَنِي قِتَالَ الْمُشْرِكِينَ لَيُرِيَنَّ اللَّهُ مَا أَصْنَعُ (١) . فَلَمَّا كَانَ يَوْمَ أُحُدٍ أَنْكَشَفَ الْمُسْلِمُونَ فَقَالَ : اللَّهُمَّ أَعْتَذِرُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ - يَعْنِي أَصْحَابَهُ - وَأَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ هَؤُلَاءِ - يَعْنِي الْمُشْرِكِينَ - ثُمَّ تَقَدَّمَ فَاسْتَقْبَلَهُ سَعْدُ بْنُ مُعَاذٍ فَقَالَ : يَا سَعْدَ بْنَ مُعَاذٍ الْجَنَّةُ وَرَبُّ الْكَعْبَةِ إِنِّي أَجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ . قَالَ سَعْدٌ : فَمَا اسْتَطَعْتُ يَا رَسُولَ اللَّهِ مَا صَنَعَ ! قَالَ أَنَسٌ : فَوَجَدْنَا بِهِ بِضْعًا وَثَمَانِينَ (٢) ضَرْبَةً بِالسَّيْفِ ، أَوْ طَعْنَةً بِرُمْحٍ ، أَوْ رَمْيَةً بِسَهْمٍ ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَمَثَّلَ بِهِ الْمُشْرِكُونَ فَمَا عَرَفَهُ أَحَدٌ إِلَّا أُخْتُهُ بِبَنَانِهِ (٣) . قَالَ أَنَسٌ : كُنَّا نَرَى أَوْ نَظُنُّ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِ وَفِي أَشْبَاهِهِ : ﴿ مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ﴾ [ الأحزاب : ٣٣ ] إلى آخرها ، متفق عليه . قوله : « لَيُرِيَنَّ اللَّهُ » روي بضم الياء وكسر الراء : أي لَيُظْهِرَنَّ اللَّهُ ذَلِكَ لِلنَّاسِ ، وَرُوِيَ بِفَتْحِهِمَا وَمَعْنَاهُ ظَاهِرٌ ، وَاللَّهُ أَعْلَمُ . ١١٢ - السادس عشر : عن أبي مسعود عقبة بن عمرو الأنصاري رضي الله عنه قال : لَمَّا نَزَلَتْ آيَةُ الصَّدَقَةِ كُنَّا نُحَامِلُ عَلَى ظُهُورِنَا ، فَجَاءَ رَجُلٌ فَتَصَدَّقَ بِشَيْءٍ كَثِيرٍ فَقَالُوا : مُرَاءٌ (٤) ، وَجَاءَ رَجُلٌ آخَرُ فَتَصَدَّقَ بِصَاعٍ فَقَالُوا : إِنَّ اللَّهَ لَغَنِيٌّ عَنْ

(١) قال القرطبي في « المفهم » : هذا الكلام يتضمن أنه ألزم نفسه إلزاماً مؤكداً هو الإبلاغ في الجهاد والانتهاض فيه ، والإبلاغ في بذل ما يقدر عليه . ولم يصرح بذلك مخافة ما يتوقع من التقصير في ذلك وتبرأ من حوله وقوته . ولذا قال في رواية : « فهاب أن يقول غيرها » ومع ذلك نوى بقلبه وصمم على ذلك بصحيح قصده . ولذا سماه الله عهداً فقال : ﴿ مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ﴾ . (٢) مضى تفسيره في الحديث رقم ١١ . (٣) أي : بأطراف أصابعه . (٤) من المراء وهي العمل ليراه الناس ، فيكتسب منهم غرضاً دنيوياً .