صحيح مسلم
Muslim
كتاب الزهد والرقائقThe Book of Zuhd and Softening of Hearts
باب مَا جَاءَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِChapter: ….
حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ ، حَدَّثَنَا هَمَّامٌ ، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُ أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " إِنَّ ثَلَاثَةً فِي بَنِي إِسْرَائِيلَ أَبْرَصَ ، وَأَقْرَعَ ، وَأَعْمَى ، فَأَرَادَ اللَّهُ أَنْ يَبْتَلِيَهُمْ ، فَبَعَثَ إِلَيْهِمْ مَلَكًا ، فَأَتَى الْأَبْرَصَ ، فَقَالَ : أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : لَوْنٌ حَسَنٌ ، وَجِلْدٌ حَسَنٌ ، وَيَذْهَبُ عَنِّي الَّذِي قَدْ قَذِرَنِي النَّاسُ ، قَالَ : فَمَسَحَهُ ، فَذَهَبَ عَنْهُ قَذَرُهُ وَأُعْطِيَ لَوْنًا حَسَنًا وَجِلْدًا حَسَنًا ، قَالَ : فَأَيُّ الْمَالِ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : الْإِبِلُ أَوَ قَالَ : الْبَقَرُ شَكَّ إِسْحَاقُ إِلَّا أَنَّ الْأَبْرَصَ أَوِ الْأَقْرَعَ ، قَالَ أَحَدُهُمَا : الْإِبِلُ وَقَالَ الْآخَرُ : الْبَقَرُ ، قَالَ : فَأُعْطِيَ نَاقَةً عُشَرَاءَ ، فَقَالَ : بَارَكَ اللَّهُ لَكَ فِيهَا ، قَالَ : فَأَتَى الْأَقْرَعَ ، فَقَالَ : أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : شَعَرٌ حَسَنٌ ، وَيَذْهَبُ عَنِّي هَذَا الَّذِي قَدْ قَذِرَنِي النَّاسُ ، قَالَ : فَمَسَحَهُ فَذَهَبَ عَنْهُ وَأُعْطِيَ شَعَرًا حَسَنًا ، قَالَ : فَأَيُّ الْمَالِ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : الْبَقَرُ ، فَأُعْطِيَ بَقَرَةً حَامِلًا ، فَقَالَ : بَارَكَ اللَّهُ لَكَ فِيهَا ، قَالَ : فَأَتَى الْأَعْمَى ، فَقَالَ : أَيُّ شَيْءٍ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : أَنْ يَرُدَّ اللَّهُ إِلَيَّ بَصَرِي فَأُبْصِرَ بِهِ النَّاسَ ، قَالَ : فَمَسَحَهُ فَرَدَّ اللَّهُ إِلَيْهِ بَصَرَهُ ، قَالَ : فَأَيُّ الْمَالِ أَحَبُّ إِلَيْكَ ؟ ، قَالَ : الْغَنَمُ ، فَأُعْطِيَ شَاةً وَالِدًا ، فَأُنْتِجَ هَذَانِ وَوَلَّدَ هَذَا ، قَالَ : فَكَانَ لِهَذَا وَادٍ مِنَ الْإِبِلِ ، وَلِهَذَا وَادٍ مِنَ الْبَقَرِ ، وَلِهَذَا وَادٍ مِنَ الْغَنَمِ ، قَالَ : ثُمَّ إِنَّهُ أَتَى الْأَبْرَصَ فِي صُورَتِهِ وَهَيْئَتِهِ ، فَقَالَ رَجُلٌ مِسْكِينٌ : قَدِ انْقَطَعَتْ بِيَ الْحِبَالُ فِي سَفَرِي ، فَلَا بَلَاغَ لِي الْيَوْمَ إِلَّا بِاللَّهِ ، ثُمَّ بِكَ أَسْأَلُكَ بِالَّذِي أَعْطَاكَ اللَّوْنَ الْحَسَنَ وَالْجِلْدَ الْحَسَنَ وَالْمَالَ بَعِيرًا ، أَتَبَلَّغُ عَلَيْهِ فِي سَفَرِي ؟ ، فَقَالَ : الْحُقُوقُ كَثِيرَةٌ ، فَقَالَ لَهُ : كَأَنِّي أَعْرِفُكَ ، أَلَمْ تَكُنْ أَبْرَصَ يَقْذَرُكَ النَّاسُ فَقِيرًا ، فَأَعْطَاكَ اللَّهُ ، فَقَالَ : إِنَّمَا وَرِثْتُ هَذَا الْمَالَ كَابِرًا ، عَنْ كَابِرٍ ، فَقَالَ : إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللَّهُ إِلَى مَا كُنْتَ ، قَالَ : وَأَتَى الْأَقْرَعَ فِي صُورَتِهِ ، فَقَالَ لَهُ مِثْلَ مَا قَالَ لِهَذَا ، وَرَدَّ عَلَيْهِ مِثْلَ مَا رَدَّ عَلَى هَذَا ، فَقَالَ : إِنْ كُنْتَ كَاذِبًا ، فَصَيَّرَكَ اللَّهُ إِلَى مَا كُنْتَ ، قَالَ : وَأَتَى الْأَعْمَى فِي صُورَتِهِ وَهَيْئَتِهِ ، فَقَالَ : رَجُلٌ مِسْكِينٌ وَابْنُ سَبِيلٍ انْقَطَعَتْ بِيَ الْحِبَالُ فِي سَفَرِي ، فَلَا بَلَاغَ لِي الْيَوْمَ إِلَّا بِاللَّهِ ، ثُمَّ بِكَ أَسْأَلُكَ بِالَّذِي رَدَّ عَلَيْكَ بَصَرَكَ شَاةً ، أَتَبَلَّغُ بِهَا فِي سَفَرِي ؟ ، فَقَالَ : قَدْ كُنْتُ أَعْمَى فَرَدَّ اللَّهُ إِلَيَّ بَصَرِي ، فَخُذْ مَا شِئْتَ وَدَعْ مَا شِئْتَ ، فَوَاللَّهِ لَا أَجْهَدُكَ الْيَوْمَ شَيْئًا أَخَذْتَهُ لِلَّهِ ، فَقَالَ : أَمْسِكْ مَالَكَ ، فَإِنَّمَا ابْتُلِيتُمْ فَقَدْ رُضِيَ عَنْكَ وَسُخِطَ عَلَى صَاحِبَيْكَ " .
Abu Hurairah (RA) , narrated that he heard Allah's Messenger (ﷺ) as saying: There were three persons in Bani Isra'il, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The camel. And the other one said: Cow. And he (one who demanded camel) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this. Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me. He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this. Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said. The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in goats and the third one in sheep. He then came to one suffering from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth, to confer upon me a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitude and Allah conferred upon you (wealth) He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah. I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.
Related hadith on this topic
Explanation & Benefits
Sahih Muslim Sharh Nawawi
Explanation:
This hadith describes the grateful and ungrateful servant. In fact, if you reflect, this hadith applies to the entire world—that is, all of us, in reality, were nothing at first. Life, wealth, health, knowledge, authority—all have been granted solely by His grace. Thus, whoever is intelligent recognizes his own reality and Allah Ta'ala’s grace, and is therefore grateful. But whoever is foolish forgets his own reality and Allah Ta'ala’s grace, and instead becomes arrogant over his own skill, planning, and family status; such a person is distant from Allah. [تحفته الاخيار]
This hadith describes the grateful and ungrateful servant. In fact, if you reflect, this hadith applies to the entire world—that is, all of us, in reality, were nothing at first. Life, wealth, health, knowledge, authority—all have been granted solely by His grace. Thus, whoever is intelligent recognizes his own reality and Allah Ta'ala’s grace, and is therefore grateful. But whoever is foolish forgets his own reality and Allah Ta'ala’s grace, and instead becomes arrogant over his own skill, planning, and family status; such a person is distant from Allah. [تحفته الاخيار]
Source: Mukhtasar Sharh Nawawi, Page: 7431
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Qadhar:
Disgust and aversion.
(2)
Naqatun ‘ushra:
A she-camel pregnant for ten months.
(3)
Shaatun walida:
A goat with offspring,
meaning one that was about to give birth,
just on the verge of delivering.
(4)
Antaja hadhan:
Both of these, that is, the owners of the she-camel and the cow, received their offspring.
(5)
Walada hadha:
Obtained offspring from this blind one.
(6)
Hibal:
Plural of habl,
refers to the means and resources of travel.
(7)
Ataballaghu ‘alayh:
That I may (attain sufficiency)
with it,
that I may suffice with it.
(8)
Kabara ‘an kibar:
Every elder of honor and nobility
becomes the heir of his elder,
(9)
La ujhiduka:
I will not put you in hardship and difficulty.
Benefits and Issues:
From this hadith it is understood that when a person forgets his origin,
ignores his past, and, falling into boasting and pride, begins to think that he was born with a golden spoon in his mouth,
then living in the way of Allah becomes difficult for him, and often he falls prey to ingratitude and is deprived of everything.
But the person who remembers his past
remains grateful to Allah and enjoys the glad tidings of “If you are grateful, I will surely increase you” (),
May Allah grant us the ability to become grateful to Him.
Vocabulary of the Hadith:
(1)
Qadhar:
Disgust and aversion.
(2)
Naqatun ‘ushra:
A she-camel pregnant for ten months.
(3)
Shaatun walida:
A goat with offspring,
meaning one that was about to give birth,
just on the verge of delivering.
(4)
Antaja hadhan:
Both of these, that is, the owners of the she-camel and the cow, received their offspring.
(5)
Walada hadha:
Obtained offspring from this blind one.
(6)
Hibal:
Plural of habl,
refers to the means and resources of travel.
(7)
Ataballaghu ‘alayh:
That I may (attain sufficiency)
with it,
that I may suffice with it.
(8)
Kabara ‘an kibar:
Every elder of honor and nobility
becomes the heir of his elder,
(9)
La ujhiduka:
I will not put you in hardship and difficulty.
Benefits and Issues:
From this hadith it is understood that when a person forgets his origin,
ignores his past, and, falling into boasting and pride, begins to think that he was born with a golden spoon in his mouth,
then living in the way of Allah becomes difficult for him, and often he falls prey to ingratitude and is deprived of everything.
But the person who remembers his past
remains grateful to Allah and enjoys the glad tidings of “If you are grateful, I will surely increase you” (),
May Allah grant us the ability to become grateful to Him.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7431
Maulana Dawood Raz
Hadith Commentary:
The Qur'anic verse ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ﴾ (Ibrahim: 7) — "If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe" — the explanation of this verse is made clear by this hadith.
At the end of the narration, regarding the words of the blind man, "la ajhaduka" are reported, meaning: "Take as many goats as you wish, I will not ask you to return them." In some versions, it is "la ahmaduka," then the translation would be: "I will not praise you until you take what you need for the sake of Allah."
It is human nature that he does not praise someone until he takes what he needs for the sake of Allah.
It is human nature that he very quickly forgets his previous state, especially those with wealth and riches, who were mostly poor before, then become wealthy, and then forget what they once were.
Such people should fear Allah, for the One who is able to give wealth is equally able to take it back, and this is something that happens daily — to see it, one needs the eye of insight.
The Qur'anic verse ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ﴾ (Ibrahim: 7) — "If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe" — the explanation of this verse is made clear by this hadith.
At the end of the narration, regarding the words of the blind man, "la ajhaduka" are reported, meaning: "Take as many goats as you wish, I will not ask you to return them." In some versions, it is "la ahmaduka," then the translation would be: "I will not praise you until you take what you need for the sake of Allah."
It is human nature that he does not praise someone until he takes what he needs for the sake of Allah.
It is human nature that he very quickly forgets his previous state, especially those with wealth and riches, who were mostly poor before, then become wealthy, and then forget what they once were.
Such people should fear Allah, for the One who is able to give wealth is equally able to take it back, and this is something that happens daily — to see it, one needs the eye of insight.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3464
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
From this hadith, it is understood that a person should avoid ingratitude for blessings, because its consequence is the loss of those blessings, as happened to the leper and the bald man.
We should continually acknowledge Allah’s blessings and then express gratitude for them, because in this way, goodness and blessings increase.
The statement of Allah, the Exalted, is:
“And when your Lord proclaimed: If you are grateful, I will surely increase you [in favor]; but if you are ungrateful, indeed, My punishment is severe.” (: Ibrahim 14:7)
➋
This hadith also indicates that if baldness is treated by growing real hair, then there is no legal objection to it, because this is a form of treatment. However, if it is treated by implanting artificial hair or by using its modern form, such as wigs, then this is legally prohibited.
The Messenger of Allah (sallallahu alayhi wa sallam) cursed the one who does this. The prophetic statement is:
“Allah has cursed the one who attaches hair and the one for whom it is done.”
(Sahih al-Bukhari, Book of Dress, Hadith: 5933)
Nevertheless, modern medicine has discovered a treatment for baldness in this era through hair transplantation. Although this treatment is very expensive, there does not appear to be any legal objection to it.
And Allah knows best.
➌
It is human nature that he quickly forgets his former state, especially those people who were previously poor and then, due to some accidental event, become wealthy—they forget what their reality was. Such people should fear Allah, the Exalted.
The One who is able to give wealth is also able to take it back. This is the lesson of admonition given in the aforementioned incident.
And Allah is the One whose help is sought.
➊
From this hadith, it is understood that a person should avoid ingratitude for blessings, because its consequence is the loss of those blessings, as happened to the leper and the bald man.
We should continually acknowledge Allah’s blessings and then express gratitude for them, because in this way, goodness and blessings increase.
The statement of Allah, the Exalted, is:
“And when your Lord proclaimed: If you are grateful, I will surely increase you [in favor]; but if you are ungrateful, indeed, My punishment is severe.” (: Ibrahim 14:7)
➋
This hadith also indicates that if baldness is treated by growing real hair, then there is no legal objection to it, because this is a form of treatment. However, if it is treated by implanting artificial hair or by using its modern form, such as wigs, then this is legally prohibited.
The Messenger of Allah (sallallahu alayhi wa sallam) cursed the one who does this. The prophetic statement is:
“Allah has cursed the one who attaches hair and the one for whom it is done.”
(Sahih al-Bukhari, Book of Dress, Hadith: 5933)
Nevertheless, modern medicine has discovered a treatment for baldness in this era through hair transplantation. Although this treatment is very expensive, there does not appear to be any legal objection to it.
And Allah knows best.
➌
It is human nature that he quickly forgets his former state, especially those people who were previously poor and then, due to some accidental event, become wealthy—they forget what their reality was. Such people should fear Allah, the Exalted.
The One who is able to give wealth is also able to take it back. This is the lesson of admonition given in the aforementioned incident.
And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3464
