Chapter: "Chapter on Contentment of the Soul." Explanation of the hadith of al-Juhani (may Allah be pleased with them both)
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The Shaykh : Another hadith, and we will suffice with it.
The author (may Allah have mercy on him) says:
"The Chapter on Being of a Good Disposition"
He narrates it with its authentic chain.
From Mu'adh ibn 'Abd Allah ibn Khayb al-Juhani, who narrates, from his father, from his uncle:Al-Adab Al-Mufrad 14:43 And what we remember from the old studies of al-Na'im: Al-Mustadrak lil-Hakim 20:2.
The narrator mentions in this hadith that the Prophet (peace and blessings be upon him) came out to them on a certain occasion, and there was a trace of the ritual bath on him, and his soul was at peace and satisfied. As is known, a person's facial features reflect whether his soul is clear, satisfied, and at peace, or the opposite. So his companions noticed this from him (peace and blessings be upon him), and they said:Al-Adab Al-Mufrad 14:43 The Messenger of Allah (peace and blessings be upon him) praised his Lord for having granted him lawful things. Then, on this occasion, he (peace and blessings be upon him) mentioned a hadith that also encourages the Muslim to be content in his soul. If he is so, it does not harm him if he is poor in wealth. He (peace and blessings be upon him) said: Al-Adab Al-Mufrad 14:43 There is no harm in the believer being wealthy, but on the condition that he is pious. Otherwise, if a person is wealthy but is not pious to Allah (Mighty and Majestic) in his wealth—neither in how he earns it, nor in how he spends it, nor in his extravagance with it himself—if he is not pious in his wealth, this wealth is a burden on its owner, as came in some hadiths that we have previously mentioned, that the first thing the Muslim will be asked about on the Day of Resurrection are matters, among which were: Jami` at-Tirmidhi 2417Da'if (Darussalam) Therefore, the Messenger (peace and blessings be upon him) says: Al-Adab Al-Mufrad 14:43 And this phrase from this hadith meets the previous hadith of 'Amr ibn al-'As, which is his saying (peace and blessings be upon him): Mishkat al-Masabih 3756 As for if the wealth is in the hand of a man who is not pious, not pious, then his harm in his dealing with this wealth will be greater than its benefit. So it is no wonder that the Wise Lawgiver made obligatory upon those who deal with their wealth in an impermissible manner what is known as the restriction of the squanderer. A wise, sensible person is appointed over him to spend from his wealth for him and not let him deal with it, because he will spend it in impermissible ways. Therefore, he (peace and blessings be upon him) said: Sunan Ibn Majah 2141Sahih (Darussalam) But he (peace and blessings be upon him) at the same time said: Sunan Ibn Majah 2141Sahih (Darussalam) Perhaps that is because wealth, in relation to health, is like a means to an end. If health is realized, then there is no value left for wealth. Therefore, we find many of the wealthy and affluent who spend their long lives in sadness and grief due to a chronic illness that afflicted them and their lives, so they did not benefit from their wealth at all. Therefore, he (peace and blessings be upon him) said: Sunan Ibn Majah 2141Sahih (Darussalam).
Also, this good is conditioned by the Muslim being in health in his body, and being pious to his Lord in that as well. Otherwise, just as wealth is spent in disobedience to Allah (Mighty and Majestic), so health is often spent in disobedience to Allah (Blessed and Exalted is He), in being arrogant toward the weak and the poor, and in oppressing people, because he sees himself stronger than them in his body. Therefore, both wealth and health require piety, but health with piety is better than wealth with piety.
Then he (peace and blessings be upon him) said in the narration of this hadith:Sunan Ibn Majah 2141Sahih (Darussalam) That is, contentment of the soul and satisfaction with what Allah (Mighty and Majestic) has apportioned for it, whether its owner is wealthy or poor, whether he is healthy in body or sick. So contentment of the soul never requires any of these worldly perfections, while contentment of the soul is only realized for a person by the strength of his faith in his Lord and his submission to His decree and destiny. We ask Allah (Mighty and Majestic) to make us among the believers who are patient and satisfied with His decree and destiny.
The author (may Allah have mercy on him) says:
"The Chapter on Being of a Good Disposition"
He narrates it with its authentic chain.
From Mu'adh ibn 'Abd Allah ibn Khayb al-Juhani, who narrates, from his father, from his uncle:
that the Messenger of Allah, may Allah bless him and grant him peace, came out to them with the traces of ghusl on him. He was cheerful so we thought he had been with his wives. We said, 'Messenger of Allah, we see that you are cheerful.' He said, 'Yes, and praise be to Allah!' Then wealth was mentioned that the Messenger of Allah, may Allah bless him and grant him peace, said, 'There is no harm in wealth for someone who has taqwa, but health for the person who has taqwa is even better than wealth. Cheerfulness is a blessing.'"
أن رسول الله صلى الله عليه وسلم خرج عليهم وعليه أثر غسل، وهو طيب النفس، فظننا أنه ألم بأهله، فقلنا: يا رسول الله، نراك طيب النفس ؟ قال: أجل والحمد لله، ثم ذكر الغنى، فقال رسول الله صلى الله عليه وآله وسلم: إنه لا بأس بالغنى لمن اتقى، والصحة لمن اتقى خير من الغنى، وطيب النفس من النعمand contentment of the soul is among the blessings
وطيب النفس من النعيمThe narrator mentions in this hadith that the Prophet (peace and blessings be upon him) came out to them on a certain occasion, and there was a trace of the ritual bath on him, and his soul was at peace and satisfied. As is known, a person's facial features reflect whether his soul is clear, satisfied, and at peace, or the opposite. So his companions noticed this from him (peace and blessings be upon him), and they said:
We said, 'Messenger of Allah, we see that you are cheerful.' He said, 'Yes, and praise be to Allah!'
يا رسول الله، نراك طيب النفس ؟ قال: أجل، والحمد للهThere is no harm in wealth for someone who has taqwa, but health for the person who has taqwa is even better than wealth.
إنه لا بأس بالغنى لمن اتقى، والصحة لمن اتقى خير من الغنى،about his wealth and how he earned it and where he spent it on
وعن ماله من أين اكتسبه وفيما أنفقه؟There is no harm in wealth for someone who has taqwa
إنه لا بأس بالغنى لمن اتقىGood is honest property 2 for an honest man.
نعم المال الصالح للرجل الصالحThere is nothing wrong with being rich for one who has piety
لا بأس بالغنى لمن اتقىbut good health for one who has piety is better than riches
والصحة لمن اتقى خير من الغنىbut good health for one who has piety is better than riches
والصحة لمن اتقى خير من الغنىAlso, this good is conditioned by the Muslim being in health in his body, and being pious to his Lord in that as well. Otherwise, just as wealth is spent in disobedience to Allah (Mighty and Majestic), so health is often spent in disobedience to Allah (Blessed and Exalted is He), in being arrogant toward the weak and the poor, and in oppressing people, because he sees himself stronger than them in his body. Therefore, both wealth and health require piety, but health with piety is better than wealth with piety.
Then he (peace and blessings be upon him) said in the narration of this hadith:
