Explanation of the hadith of Abu Hurayrah (may Allah be pleased with him): (That he passed by a group of people who had a roasted sheep in front of them, so they invited him, but he refused to eat...)
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The Shaykh : The ninth hadith is also authentic, and it is his saying:
And from Abu Hurayrah (may Allah be pleased with him) meaning roasted narrated by al-Bukhari and al-Tirmidhi.
The impact of Abu Hurayrah (may Allah be pleased with him) by the life of the Messenger (peace be upon him) in his livelihood, when he was invited to eat from a roasted sheep, he refused because he remembered the life of the Messenger (peace be upon him) which he lived, and he did not fill himself with barley bread, as if he is saying: How can he enjoy eating from the good things after him (peace and blessings be upon him) which were not available to his Prophet (may the prayers and blessings of Allah be upon him)?
It is obvious that Abu Hurayrah's (may Allah be pleased with him) refusal of food, of eating from the roasted sheep, is not from the category of prohibition, but rather it is from the category of abstaining from eating the good things, fearing that he would fall into what Allah (Mighty and Majestic) addressed the disbelieving polytheists with, who disbelieved in the blessings of their Lord[Al-Ahqaf 46:20] And I do not know if a hadith stopping at 'Umar ibn al-Khattab has passed or will come, which cites this verse as evidence for the people who compete in eating from the good things. The issue has extreme precision, because the excessive inclination to enjoy the good things, whether they are food, drinks, or clothing, accustoms a person to luxury. And he (may the prayers and blessings of Allah be upon him) said: .
The student: Beware of?
The Shaykh : And this warning against luxury is intended to mean exaggeration in it. This is one position
And the other position: exaggeration in turning away from enjoying what Allah (Mighty and Majestic) has made lawful. This is also not a correct Islamic position. That position is on one side, and this other position is on the other side, and the truth is in the middle between them.
So turning away from enjoying what Allah has sent down means turning away from performing the gratitude for the blessings of Allah (Mighty and Majestic), and He is the One who said:[Ibrahim 14:7] And the Messenger (may the prayers and blessings of Allah be upon him and his family) to balance these two positions and to carry the Muslim to stand in the middle between them, various types of guidance come from him. One type, as we are now, is diverting people from exaggerating in luxury, and another type is carrying people to enjoy, for what is intended by this and that type is carrying the Muslim to moderation, to leaving the exaggeration in luxury, and to leaving the turning away from luxury absolutely. For this reason, it came in the Noble Qur'an: [Al-A'raf 7:32] So in this verse, there is a strong denial of those who prohibit themselves from enjoying and taking pleasure in the blessings of Allah (Mighty and Majestic). He says: [Al-A'raf 7:32] to the end of the verse.
And the Messenger (may the prayers and blessings of Allah be upon him and his family) confirms this meaning in more than one hadith. It came in the Sunan and the Musnad and others: Mishkat al-Masabih 4379 This is an encouragement from the Messenger (peace be upon him) to enjoy what Allah has bestowed upon man.
And of this kind is also what Imam Muslim extracted in his Sahih from the hadith of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said: The Messenger of Allah (may the prayers and blessings of Allah be upon him and his family) said:.
And on this occasion, I mention that this phrase is used by many contemporary writers:Sahih Muslim 91a in spiritual beauty, whereas it was only mentioned in material beauty, because it came after their consecutive questions about beautiful clothes, beautiful sandals, and beautiful whips .
And in a narration: with the sad and the ta.
Meaning its return after its appearance.
: Censoring them without right.
And this hadith is also among the hadiths that encourage the Muslim to enjoy what Allah has bestowed upon him of material beauty. What we are in does not contradict these last hadiths that we mentioned, because the intended meaning is that a person should accustom himself to a life of luxury and a life of hardship, so that if he is exposed to a life of distress, he is patient with it, because he will have tasted its bitterness, unlike those who always and always live in luxury. These, when they were afflicted, did not have patience. So a person must accustom himself to something of this life that you hear of from the life of the Messenger (may the prayers and blessings of Allah be upon him).
And from Abu Hurayrah (may Allah be pleased with him)
That he passed by a group of people who had a roasted sheep in front of them
أنه مر بقوم بين أيديهم شاة مصليةSo they invited him, but he refused to eat and said: The Messenger of Allah (may the prayers and blessings of Allah be upon him and his family) left the world without being filled with barley bread
فدعوه فأبى أن يأكل وقال : خرج رسول الله صلى الله عليه وآله وسلم من الدنيا ولم يشبع من خبز الشعيرThe impact of Abu Hurayrah (may Allah be pleased with him) by the life of the Messenger (peace be upon him) in his livelihood, when he was invited to eat from a roasted sheep, he refused because he remembered the life of the Messenger (peace be upon him) which he lived, and he did not fill himself with barley bread, as if he is saying: How can he enjoy eating from the good things after him (peace and blessings be upon him) which were not available to his Prophet (may the prayers and blessings of Allah be upon him)?
It is obvious that Abu Hurayrah's (may Allah be pleased with him) refusal of food, of eating from the roasted sheep, is not from the category of prohibition, but rather it is from the category of abstaining from eating the good things, fearing that he would fall into what Allah (Mighty and Majestic) addressed the disbelieving polytheists with, who disbelieved in the blessings of their Lord
You exhausted your pleasures during your worldly life and enjoyed them
أذهبتم طيباتكم في حياتكم الدنيا واستمتعتم بهاBeware of excessive enjoyment, for the servants of Allah are not those who indulge in luxury.
إياي والتنعم فإن عباد الله ليسوا بالمتنعمينThe student: Beware of?
The Shaykh :
Beware of excessive enjoyment, for the servants of Allah are not those who indulge in luxury.
إياي والتنعم فإن عباد الله ليسوا بالمتنعمينAnd the other position: exaggeration in turning away from enjoying what Allah (Mighty and Majestic) has made lawful. This is also not a correct Islamic position. That position is on one side, and this other position is on the other side, and the truth is in the middle between them.
So turning away from enjoying what Allah has sent down means turning away from performing the gratitude for the blessings of Allah (Mighty and Majestic), and He is the One who said:
If you are grateful, I will surely increase you
لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْSay, "Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?" Say, "They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection."
قل من حرم زينة الله التي أخرج لعباده والطيبات من الرزق قل هي للذين آمنوا في الحياة الدنيا خالصة يوم القيامةWho has forbidden the adornment of Allah
من حرم زينة اللهAnd the Messenger (may the prayers and blessings of Allah be upon him and his family) confirms this meaning in more than one hadith. It came in the Sunan and the Musnad and others:
That a man came to the Prophet (may the prayers and blessings of Allah be upon him and his family) and he had the marks of poverty on him, so he said to him (may the prayers and blessings of Allah be upon him): O so-and-so, do you not have any wealth? He said: Of all the wealth, Allah has given me, O Messenger of Allah. He said: If Allah gives you wealth, let it be seen on you, for Allah loves to see the effect of His blessing on His servant
أن رجلاً جاء إلى النبي صلى الله عليه وآله وسلم وعليه آثار الفقر فقال له عليه الصلاة والسلام: يا فلان أليس عندك من مال؟ قال: من كل المال آتاني الله يا رسول الله ، قال: فإذا آتاك الله من مال فلير عليك فإن الله يحب أن يرى أثر نعمته على عبدهHe likes the mark of His favour to be seen on His servant.
فإن الله يحب أن يرى أثر نعمته على عبدهAnd of this kind is also what Imam Muslim extracted in his Sahih from the hadith of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said: The Messenger of Allah (may the prayers and blessings of Allah be upon him and his family) said:
No one will enter Paradise who has in his heart the weight of a mustard seed of arrogance. They said: O Messenger of Allah! One of us loves to see beautiful clothes on him, is that from arrogance? He said: No. Another said: One of us loves to see beautiful sandals on him, is that from arrogance? He said: No. A third said: One of us loves to see a beautiful whip in his hand, is that from arrogance? He said: No. Indeed, Allah is beautiful and loves beauty
لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر ، قالوا يا رسول الله! أحدنا يحب أن ترى عليه ثياب حسنة أذلك من الكبر ؟ قال: لا ، قال آخر : أحدنا يحب أن ترى عليه نعلان حسنتان أذلك من الكبر؟ قال: لا ، قال: ثالث: يحب أن يرى في يده سوط جميل، أذلك من الكبر ؟ قال: لا ، إن الله جميل يحب الجمالAnd on this occasion, I mention that this phrase is used by many contemporary writers:
Verily, Allah is Graceful and He loves Grace
إن الله جميل يحب الجمالHe said: No, that is not arrogance. Indeed, Allah is beautiful and He loves beauty.
قال : لا ذلك ليس من الكبر إن الله جميل يحب الجمالThey said: What is arrogance, O Messenger of Allah? He said: Arrogance is rejecting the truth and belittling people.
قالوا فما الكبر يا رسول الله ؟ قال: الكبر بطر الحق وغمص الناسBelittling people
غمط الناسArrogance is rejecting the truth.
الكبر بطر الحقAnd belittling people
وغمط الناسAnd this hadith is also among the hadiths that encourage the Muslim to enjoy what Allah has bestowed upon him of material beauty. What we are in does not contradict these last hadiths that we mentioned, because the intended meaning is that a person should accustom himself to a life of luxury and a life of hardship, so that if he is exposed to a life of distress, he is patient with it, because he will have tasted its bitterness, unlike those who always and always live in luxury. These, when they were afflicted, did not have patience. So a person must accustom himself to something of this life that you hear of from the life of the Messenger (may the prayers and blessings of Allah be upon him).