سنن ابن ماجه
Ibn Majah
كتاب السنةThe Book of the Sunnah
بَابُ : اتِّبَاعِ سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَChapter: Following the Sunnah of the Messenger of Allah (saws)
Hadith 5
اُردوEn
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ الدِّمَشْقِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى بْنِ سُمَيْعٍ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سُلَيْمَانَ الْأَفْطَسُ ، عَنِ الْوَلِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْجُرَشِيِّ ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ ، عَنْ أَبِي الدَّرْدَاءِ ، قَالَ : خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَنَحْنُ نَذْكُرُ الْفَقْرَ وَنَتَخَوَّفُهُ ، فَقَالَ : " آلْفَقْرَ تَخَافُونَ ؟ وَالَّذِي نَفْسِي بِيَدِهِ لَتُصَبَّنَّ عَلَيْكُمُ الدُّنْيَا صَبًّا حَتَّى لَا يُزِيغَ قَلْبَ أَحَدِ مِنْكُمْ إِزَاغَةً إِلَّا هِيَهْ ، وَايْمُ اللَّهِ لَقَدْ تَرَكْتُكُمْ عَلَى مِثْلِ الْبَيْضَاءِ لَيْلُهَا وَنَهَارُهَا سَوَاءٌ " ، قَالَ أَبُو الدَّرْدَاءِ : صَدَقَ وَاللَّهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، تَرَكَنَا وَاللَّهِ عَلَى مِثْلِ الْبَيْضَاء ، لَيْلُهَا وَنَهَارُهَا سَوَاءٌ .
´Abu Darda' said:` "The Messenger of Allah (ﷺ) came out to us when we were speaking of poverty and how we feared it. He said: 'Is it poverty that you fear? By the One in Whose Hand is my soul, (the delights and luxuries of) this world will come to you in plenty, and nothing will cause the heart of anyone of you to deviate except that. By Allah, I am leaving you upon something like Bayda (white, bright, clear path) the night and day of which are the same.'"
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
Poverty is also a trial from Allah, due to which many people adopt unlawful means in search of sustenance, and abundance of wealth is also a trial. Because of it, a person becomes afflicted with diseases such as pride, arrogance, and greed, and becomes involved in many sins.
In this hadith, there is an indication that the trial of wealth is more severe than the trial of poverty.
May Allah protect us from every trial.
Ameen.
(2)
If the wealth of contentment (qana‘ah) is not attained, then despite the abundance of worldly wealth and riches, the heart does not find satisfaction; rather, the desire to acquire more arises, and this blind greed ultimately leads to destruction.
For such a person, only the world remains ever-present, and the Hereafter is completely forgotten.
(3)
The rulings of the Shari‘ah are clear, which are easy to understand, and the commands of Allah are easy, upon which acting is not difficult.
(4)
The meaning of “the night and day being equal” can also be that there is no difference between night and day in it; rather, everything is clear and illuminated. And it can also mean that just as in the presence of the sun of Prophethood (sallallahu alayhi wa sallam), the distinction between truth and falsehood, right and wrong, is clear,
similarly, even after the setting (passing) of this sun of guidance (the demise of the Prophet, sallallahu alayhi wa sallam), the light of the Book of Allah and the Sunnah of the Messenger (sallallahu alayhi wa sallam) remains in full brilliance, on the basis of which distinguishing between right and wrong, and truth and falsehood, is absolutely easy.
(1)
Poverty is also a trial from Allah, due to which many people adopt unlawful means in search of sustenance, and abundance of wealth is also a trial. Because of it, a person becomes afflicted with diseases such as pride, arrogance, and greed, and becomes involved in many sins.
In this hadith, there is an indication that the trial of wealth is more severe than the trial of poverty.
May Allah protect us from every trial.
Ameen.
(2)
If the wealth of contentment (qana‘ah) is not attained, then despite the abundance of worldly wealth and riches, the heart does not find satisfaction; rather, the desire to acquire more arises, and this blind greed ultimately leads to destruction.
For such a person, only the world remains ever-present, and the Hereafter is completely forgotten.
(3)
The rulings of the Shari‘ah are clear, which are easy to understand, and the commands of Allah are easy, upon which acting is not difficult.
(4)
The meaning of “the night and day being equal” can also be that there is no difference between night and day in it; rather, everything is clear and illuminated. And it can also mean that just as in the presence of the sun of Prophethood (sallallahu alayhi wa sallam), the distinction between truth and falsehood, right and wrong, is clear,
similarly, even after the setting (passing) of this sun of guidance (the demise of the Prophet, sallallahu alayhi wa sallam), the light of the Book of Allah and the Sunnah of the Messenger (sallallahu alayhi wa sallam) remains in full brilliance, on the basis of which distinguishing between right and wrong, and truth and falsehood, is absolutely easy.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 5
