حَدَّثَنَا
عُثْمَانُ بْنُ أَبِي شَيْبَةَ ،
وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَاللَّفْظُ لِعُثْمَانَ ، قَالَ إِسْحَاقُ أَخْبَرَنَا ، وقَالَ عُثْمَانُ : حَدَّثَنَا
جَرِيرٌ ، عَنْ
الْأَعْمَشِ ، عَنْ
عُمَارَةَ بْنِ عُمَيْرٍ ، عَنْ
الْحَارِثِ بْنِ سُوَيْدٍ ، قَالَ : دَخَلْتُ عَلَى
عَبْدِ اللَّهِ أَعُودُهُ وَهُوَ مَرِيضٌ ، فَحَدَّثَنَا بِحَدِيثَيْنِ حَدِيثًا عَنْ نَفْسِهِ ، وَحَدِيثًا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ الْمُؤْمِنِ مِنْ رَجُلٍ فِي أَرْضٍ دَوِّيَّةٍ مَهْلِكَةٍ مَعَهُ رَاحِلَتُهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ ، فَنَامَ فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ ، فَطَلَبَهَا حَتَّى أَدْرَكَهُ الْعَطَشُ ، ثُمَّ قَالَ : أَرْجِعُ إِلَى مَكَانِيَ الَّذِي كُنْتُ فِيهِ ، فَأَنَامُ حَتَّى أَمُوتَ ، فَوَضَعَ رَأْسَهُ عَلَى سَاعِدِهِ لِيَمُوتَ ، فَاسْتَيْقَظَ وَعِنْدَهُ رَاحِلَتُهُ وَعَلَيْهَا زَادُهُ وَطَعَامُهُ وَشَرَابُهُ ، فَاللَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ الْعَبْدِ الْمُؤْمِنِ مِنْ هَذَا بِرَاحِلَتِهِ " وَزَادِهِ ،
Harith bin Suwaid said: I went to see 'Abdullah to inquire about his health as he was sick and he narrated to us a hadith of Allah's Messenger (ﷺ) . He heard Allah's Messenger (ﷺ) as saying: Allah is more pleased with the repentance of His believing servant than a person who loses his riding beast carrying food and drink. He sleeps (being disappointed of its recovery) and then gets up and goes in search for that, until he is stricken with thirst. Then comes back to the place where he had been before and goes to sleep completely exhausted placing his head upon his hands waiting for death. And when he gets up, lot there is before him his riding beast and his provisions of food and drink. Allah is more pleased with the repentance of His servant than the recovery of this riding beast along with the provisions (of food and drink).
• • •
This hadith has been narrated on the authority of A'mash through another chain of transmitters.
• • •
'Abdullah reported Allah's Messenger (ﷺ) as saying: Allah is more pleased with the repentance of a believing man. The rest of the hadith is the same.
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Dawiyyah and Dawiyyah:
Jungle,
Wilderness,
Barren area,
(2)
Muhlika:
A place where there is danger of destruction and ruin.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6955
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This is evidence of Allah’s perfect mercy towards His servants.
It is due to this perfect mercy that Allah becomes extremely displeased with the misguidance or disobedient conduct of His servants,
and becomes extremely pleased when they repent, for now the servant has become deserving of My mercy.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3538
Maulana Ataullah Sajid
Benefits and Issues:
➊
The meaning of the hadith is that when a servant repents from sin, Allah Ta'ala becomes very pleased.
➋
When a servant realizes that he has committed a sin—whether it is a minor or major sin—he should repent directly to Allah. That is, by admitting his mistake and making a firm resolve and promise for the future that he will avoid that sin.
➌
Repentance is a matter between the servant and Allah. There is no need for a third party to intervene. However, admitting one's mistake before a righteous person and resolving to do good has the benefit that, at first, a person refrains from sin out of shame before that scholar, and then, by Allah's grace, he attains the ability to refrain from sin out of shame before Allah directly. Nevertheless, this is not necessary; if one repents in solitude and prays to Allah for steadfastness, that is sufficient.
➍
If the sin relates to the rights of people (huquq al-‘ibad), then in the case of committing it, it is necessary to fulfill that right or to seek forgiveness from the one entitled to it. Otherwise, the repentance will not be complete.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4247