سنن ابن ماجه
Ibn Majah
كتاب المساجد والجماعاتThe Book On The Mosques And The Congregations
بَابُ : الأَبْعَدُ فَالأَبْعَدُ مِنَ الْمَسْجِدِ أَعْظَمُ أَجْرًاChapter: The Greater The Distance From The Mosque, The Greater The Reward
Hadith 783
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ ، حَدَّثَنَا عَبَّادُ بْنُ عَبَّادٍ الْمُهَلَّبِيُّ ، حَدَّثَنَا عَاصِمٌ الْأَحْوَلُ ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ ، عَنْ أُبَيِّ بْنِ كَعْبٍ ، قَالَ : كَانَ رَجُلٌ مِنْ الْأَنْصَار بَيْتُهُ أَقْصَى بَيْتٍ بِالْمَدِينَةِ ، وَكَانَ لَا تُخْطِئُهُ الصَّلَاةُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَتَوَجَّعْتُ لَهُ فَقُلْتُ : يَا فُلَانُ لَوْ أَنَّكَ اشْتَرَيْتَ حِمَارًا يَقِيكَ الرَّمَضَ وَيَرْفَعُكَ مِنَ الْوَقَعِ وَيَقِيكَ هَوَامَّ الْأَرْضِ ، فَقَالَ : وَاللَّهِ مَا أُحِبُّ أَنَّ بَيْتِي بِطُنُبِ بَيْتِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَحَمَلْتُ بِهِ حِمْلًا حَتَّى أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرْتُ ذَلِكَ لَهُ ، فَدَعَاهُ ، فَسَأَلَهُ ، فَذَكَرَ لَهُ مِثْلَ ذَلِكَ ، وَذَكَرَ أَنَّهُ يَرْجُو فِي أَثَرِهِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ لَكَ مَا احْتَسَبْتَ " .
´It was narrated that Ubayy bin Ka'b said:` "There was a man among the Ansar whose house was the furthest house in Al-Madinah, yet he never missed prayer with the Messenger of Allah. I felt sorry for him and said: 'O so-and-so, why do you not buy a donkey to spare yourself the heat of the scorching sand, to carry over the stony ground, and to keep you away from the vermin on the ground?' He said: 'By Allah! I do not want to live so close to Muhammed.' This troubled me until I came to the house of the Prophet and mentioned that to him. He called (the man) and asked him, and he said something similar, and said that he was hoping for the reward for his steps. The Messenger of Allah said, 'You will have that (reward) that you sought.'"
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
The eagerness of the noble Companions (radi Allahu anhum) to attain good deeds is exemplified by this incident, which is a minor example of how they would endure the hardship of a distant journey solely because walking from afar would bring greater reward.
(2)
The mutual compassion of the noble Companions (radi Allahu anhum) is also worthy of emulation, as one Companion would feel the hardship of his brother as if it had afflicted himself, and thus would offer him appropriate advice.
(3)
The requirement of goodwill towards a Muslim is that he should be given good advice, even if he has not requested it.
(4)
Hazrat Ubayy (radi Allahu anhu) informed the Messenger of Allah (sallallahu alayhi wa sallam) of this Companion’s statement so that the Prophet (sallallahu alayhi wa sallam) might advise him. Therefore, if it is thought regarding someone that he will fully accept the advice of a certain elder, then it is permissible to inform that elder of the companion’s mistake with the intention of correction. However, it is not correct to inform with the intention of humiliating him.
(5)
If a complaint about someone reaches you, one should not form an inappropriate opinion about him without investigation. It is better to ask the person who uttered the inappropriate words himself as to what he meant by those words.
(6)
A believer’s good intention is a cause for reward.
(1)
The eagerness of the noble Companions (radi Allahu anhum) to attain good deeds is exemplified by this incident, which is a minor example of how they would endure the hardship of a distant journey solely because walking from afar would bring greater reward.
(2)
The mutual compassion of the noble Companions (radi Allahu anhum) is also worthy of emulation, as one Companion would feel the hardship of his brother as if it had afflicted himself, and thus would offer him appropriate advice.
(3)
The requirement of goodwill towards a Muslim is that he should be given good advice, even if he has not requested it.
(4)
Hazrat Ubayy (radi Allahu anhu) informed the Messenger of Allah (sallallahu alayhi wa sallam) of this Companion’s statement so that the Prophet (sallallahu alayhi wa sallam) might advise him. Therefore, if it is thought regarding someone that he will fully accept the advice of a certain elder, then it is permissible to inform that elder of the companion’s mistake with the intention of correction. However, it is not correct to inform with the intention of humiliating him.
(5)
If a complaint about someone reaches you, one should not form an inappropriate opinion about him without investigation. It is better to ask the person who uttered the inappropriate words himself as to what he meant by those words.
(6)
A believer’s good intention is a cause for reward.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 783
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
HAWAAMM:
Plural of haammah.
It refers to poisonous insects and creatures.
(2)
MUTANNAB:
Derived from tanab.
To tie a tent with ropes.
The meaning is that my house would have been adjacent to your (sallallahu alayhi wa sallam) house.
(3)
HAMALTU BIHI HIMLAN:
I bore a burden on my chest,
The meaning is that these words were very distressing for me.
(4)
FI ATHARIHI:
Due to this movement and coming and going.
Benefits and Issues:
The intention of the Ansari companion was that my house is far from the mosque, I have to endure hardship in coming and going, and I bear this hardship solely in the hope that I will receive its reward.
I do not want to be deprived of my reward in any way,
It is not that he did not like to be near the Messenger of Allah (sallallahu alayhi wa sallam).
Vocabulary of the Hadith:
(1)
HAWAAMM:
Plural of haammah.
It refers to poisonous insects and creatures.
(2)
MUTANNAB:
Derived from tanab.
To tie a tent with ropes.
The meaning is that my house would have been adjacent to your (sallallahu alayhi wa sallam) house.
(3)
HAMALTU BIHI HIMLAN:
I bore a burden on my chest,
The meaning is that these words were very distressing for me.
(4)
FI ATHARIHI:
Due to this movement and coming and going.
Benefits and Issues:
The intention of the Ansari companion was that my house is far from the mosque, I have to endure hardship in coming and going, and I bear this hardship solely in the hope that I will receive its reward.
I do not want to be deprived of my reward in any way,
It is not that he did not like to be near the Messenger of Allah (sallallahu alayhi wa sallam).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1516
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: A person's coming and going from home to the mosque in the darkness of night and in the intensity of summer heat is recorded, and for these things (heat, darkness, travel), a person receives reward and merit. Therefore, after considering the distance from the mosque, it is not correct to pray at home out of fear of the distance or by making it an excuse. The more hardship one endures for prayer, or the farther one comes from, the greater will be the increase in reward and merit.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1514
