Arab-ELLA
15-06-2012, 02:25
Assalamu alikum,
Abu Sa'eed Al-Khudree overlevert dat de Profeet (vrede en zegeningen zij met hem) zei:
“Onder hen die voor jullie waren, leefde een man die negenennegentig mensen had vermoord. Hij vroeg naar de meest geleerde persoon op aarde en werd vervolgens verwezen naar een monnik. Hij kwam daarop bij hem aan en vertelde hem dat hij negenennegentig mensen had vermoord en of het mogelijk was voor hem om hiervoor alsnog berouw te tonen. De monnik antwoordde: ,,Nee!” Hierop vermoorde de man hem om hiermee het totaal op honderd te brengen. Daarna vroeg hij (wederom) naar de meest geleerde persoon op aarde en werd vervolgens verwezen naar een geleerde man. Hij vertelde dat hij honderd mensen had vermoord en of het mogelijk was voor hem om hiervoor alsnog berouw te tonen. De geleerde antwoordde: ,,Jazeker! Wie kan jou van berouw weerhouden? Vertrek daar en daar naartoe, (je zult) daar mensen vinden die Allah, de Verhevene aanbidden en aanbid Allah samen met hen en keer niet terug naar jouw land, want waarlijk, het is een slecht land. Hij vertrok daarop en toen hij halverwege was, werd hij getroffen door de dood en de Engelen van de genade en die van de bestraffing begonnen onderling over hem te redetwisten. De Engelen van de genade zeiden: ,,Hij is berouwvol en met een open hart tot Allah, de Verhevene gekomen. Terwijl de Engelen van de bestraffing daarop antwoordden: ,,Waarlijk, hij heeft nooit iets goeds gedaan.” Daarop kwam een Engel in de gedaante van een mens, die zij als arbiter aanstelden. Hij zei: ,,Meet de afstand tussen de beide landen en bij welk van de twee hij het dichtstbij is, hij behoort tot dat land.” Er werd gemeten en hij bleek dichterbij het land te zijn waarnaar hij was vertrokken, waarop de Engelen van de genade zijn ziel meenamen.”
(al-Bukhari en Moslim)
In een andere correcte overlevering: “Allah gaf opdracht aan het ene land om verder te gaan liggen en aan het andere om dichterbij te komen en zei vervolgens: ,,Meet de afstand tussen beide landen. Zij (de Engelen) vonden hem toen met een spanwijdte van een hand dichter bij het land naar welke hij was vertrokken, waarop hij werd vergeven.” ]
The repentance of the man who killed one-hundred people:
On the authority of Abu Sa’eed Al-Khudree who said: The Messenger of Allah said: “There was from those who came before you a man who killed ninety-nine people, so he asked about the most knowlegable of the people on earth and was directed to a monk, so he went to him and informed him that he had killed ninety-nine people and was there any hope repentance for him? He replied to him that there wasn’t so he killed him and completed one-hundred. He then asked about the most most knowledable of the people on earth and was directed to a scholar and informed him that he had killed one-hundred people and was there any hope for him of repentance? He replied to him that there was and asked, ‘Who stands between you and repentance? Go to such and such a land, you will find there people who worship Allah, worship Allah alongside them, and do not return to your land because it is a land of evil.’ So he went away and when he got about half the way death overtook him, and there was a dispute between the Angels of mercy and the Angels of punishment. The Angels of mercy said, ‘He came with a repenting heart to Allah,’ and the Angels of punishment argued, ‘He never did a good deed in his life.’ Then there appeared an Angel in the form of a human being to arbitrate between them. He said, ‘Measure between the two lands and which ever one he is closest to he will be considered from its inhabitants.’ They measured and found that he was closer to the land that he intended to go to, and so the Angels of mercy took his soul.”
[COLOR="#0000FF"]Benefits of this hadeeth:
First: Feeling remorseful for ones sins:
As we see from this narration that this man who had murdered a large number of people began to search for someone from the people of the earth who had been endowed with knowledge so he could inquire about the possibilty of his repentance, and this act of seeking an answer to whether there was pentinance for him, after such grave crimes, clearly shows he had developed feelings of regret for what his hands had put forth in the past, and because of this Ibn Hibbaan collects this hadeeth in his Saheeh in the chapter of repentance: Mention of the hadeeth showing that remorse is repentance.’
Ash-Sheikh Uthaymeen stated: ‘He then became remorseful and began to ask about the most knowledgable people of the land…” (Explanation of Riyaadus-Saaliheen 1/84)
There is a an authentic hadeeth is collected by Imaam Ahmad in his Musnad, Ibn Maajah, and Al-Haakim and authenticated by Al-Muhaddith Al-Albaanee in Al-Jaami’ Saheeh and Saheeh Ibn Maajah (3/4328) that shows that of the most important of the conditions of repentance is regret for ones sins. He said: “To feel remorse is repentance.”
Said As-Sindee in the explanation of the Sunan of Ibn Maajah (2/563): “His statement ((To feel regret)) meaning for his sin because it is disobediance [to Allah], because if he felt regret for any other reason, like he regretted drinking intoxicants because he wasted his money on it, than this is not from repentance whatsoever. And his statement ((is repentance)) meaning it is the major part of it (repentance) and is necessary for the remaining conditions, for indeed the one who is regretful will generally leave off the sin immediately and be determined not to return to it in the future, and with this [the conditions of] repentance are completed.”
Imaam Al-Manaawee says in Faydul-Qadeer (6/387): “Indeed it is the greatest of its conditions because regret is something that is connected to the heart and the limbs follow it, so if the heart feels regret it ceases to commit the sin and the limbs follow it in that.”
He also says: “So since regret is from the reasons of repentantance he called it (regret) by its name (repentance).”
Quoted At-Tahaawee in Sharh Mushkilul-Aathaar that Umar ibnul-Khattaab said: “Sincere repentence is that a man avoids the evil acts that he used to commit, repenting to Allah from them, and not returning to them ever.”
Then At-Tahaawee says after this narration from Umar: “And from that what has been narrated on the Prophet about regret and that it is repentance. “To feel remorse is repentance.” He then states: “The Messenger of Allah called remorse repentance. This shows that the one who says: ‘I repent to Allah from such and such a sin,’ and he is regretful, is rewarded for this statement of his.”
He says elsewhere in Sharh Mushkilul-Aathaar: “So regret for this (sin) is from what prevents returning to what is like it, and in this is proof for what we mentioned. And with Allah is success.”
Al-Haafidh Ibn Hajr states in Fathul-Baaree: “And some of them say that it is sufficient for repentence to be regretful for falling into the sin, for this necessitates abandoning it, and determining not to return to it, and they are a result of regret.”
Al-Allaamah ibn Uthaymeen mentions in his explanation of Riyaadus-Saaliheen in the chapter of repentance (1/74): “The second condition: Regret for what has perpetrated from sin, because a person’s feeling of regret is that shows that he is truthful in his repentance, this means that he feels sorrow for what had preceded from him, and is broken up because of it, and does not see any way out of it except to repent from it to Allah.”
Second: Asking the people of knowledge when seeking guidance to repentance:
There is no doubt that the one who seeks to repent should seek out the people of knowledge to ask them for guidance and words of advice as one can see that asking those who are ignorant of the affairs of repentance and its means may look at the gravity of the crimes of the sinner and see no hope for him.
Ibn Hajr says in Fathul-Baaree [7/200]: “In this hadeeth is the virtue of the scholar over the worshipper because one who first gave a verdict that there was no repentance for him was concerned with worship so he magnified that what the murderer had fell into from his crime of killing such a large number of people, and as for the second he was concerned with knowledge so he answered him correctly and guided him to the path of salvation.”[/COLOR]
Abu Sa'eed Al-Khudree overlevert dat de Profeet (vrede en zegeningen zij met hem) zei:
“Onder hen die voor jullie waren, leefde een man die negenennegentig mensen had vermoord. Hij vroeg naar de meest geleerde persoon op aarde en werd vervolgens verwezen naar een monnik. Hij kwam daarop bij hem aan en vertelde hem dat hij negenennegentig mensen had vermoord en of het mogelijk was voor hem om hiervoor alsnog berouw te tonen. De monnik antwoordde: ,,Nee!” Hierop vermoorde de man hem om hiermee het totaal op honderd te brengen. Daarna vroeg hij (wederom) naar de meest geleerde persoon op aarde en werd vervolgens verwezen naar een geleerde man. Hij vertelde dat hij honderd mensen had vermoord en of het mogelijk was voor hem om hiervoor alsnog berouw te tonen. De geleerde antwoordde: ,,Jazeker! Wie kan jou van berouw weerhouden? Vertrek daar en daar naartoe, (je zult) daar mensen vinden die Allah, de Verhevene aanbidden en aanbid Allah samen met hen en keer niet terug naar jouw land, want waarlijk, het is een slecht land. Hij vertrok daarop en toen hij halverwege was, werd hij getroffen door de dood en de Engelen van de genade en die van de bestraffing begonnen onderling over hem te redetwisten. De Engelen van de genade zeiden: ,,Hij is berouwvol en met een open hart tot Allah, de Verhevene gekomen. Terwijl de Engelen van de bestraffing daarop antwoordden: ,,Waarlijk, hij heeft nooit iets goeds gedaan.” Daarop kwam een Engel in de gedaante van een mens, die zij als arbiter aanstelden. Hij zei: ,,Meet de afstand tussen de beide landen en bij welk van de twee hij het dichtstbij is, hij behoort tot dat land.” Er werd gemeten en hij bleek dichterbij het land te zijn waarnaar hij was vertrokken, waarop de Engelen van de genade zijn ziel meenamen.”
(al-Bukhari en Moslim)
In een andere correcte overlevering: “Allah gaf opdracht aan het ene land om verder te gaan liggen en aan het andere om dichterbij te komen en zei vervolgens: ,,Meet de afstand tussen beide landen. Zij (de Engelen) vonden hem toen met een spanwijdte van een hand dichter bij het land naar welke hij was vertrokken, waarop hij werd vergeven.” ]
The repentance of the man who killed one-hundred people:
On the authority of Abu Sa’eed Al-Khudree who said: The Messenger of Allah said: “There was from those who came before you a man who killed ninety-nine people, so he asked about the most knowlegable of the people on earth and was directed to a monk, so he went to him and informed him that he had killed ninety-nine people and was there any hope repentance for him? He replied to him that there wasn’t so he killed him and completed one-hundred. He then asked about the most most knowledable of the people on earth and was directed to a scholar and informed him that he had killed one-hundred people and was there any hope for him of repentance? He replied to him that there was and asked, ‘Who stands between you and repentance? Go to such and such a land, you will find there people who worship Allah, worship Allah alongside them, and do not return to your land because it is a land of evil.’ So he went away and when he got about half the way death overtook him, and there was a dispute between the Angels of mercy and the Angels of punishment. The Angels of mercy said, ‘He came with a repenting heart to Allah,’ and the Angels of punishment argued, ‘He never did a good deed in his life.’ Then there appeared an Angel in the form of a human being to arbitrate between them. He said, ‘Measure between the two lands and which ever one he is closest to he will be considered from its inhabitants.’ They measured and found that he was closer to the land that he intended to go to, and so the Angels of mercy took his soul.”
[COLOR="#0000FF"]Benefits of this hadeeth:
First: Feeling remorseful for ones sins:
As we see from this narration that this man who had murdered a large number of people began to search for someone from the people of the earth who had been endowed with knowledge so he could inquire about the possibilty of his repentance, and this act of seeking an answer to whether there was pentinance for him, after such grave crimes, clearly shows he had developed feelings of regret for what his hands had put forth in the past, and because of this Ibn Hibbaan collects this hadeeth in his Saheeh in the chapter of repentance: Mention of the hadeeth showing that remorse is repentance.’
Ash-Sheikh Uthaymeen stated: ‘He then became remorseful and began to ask about the most knowledgable people of the land…” (Explanation of Riyaadus-Saaliheen 1/84)
There is a an authentic hadeeth is collected by Imaam Ahmad in his Musnad, Ibn Maajah, and Al-Haakim and authenticated by Al-Muhaddith Al-Albaanee in Al-Jaami’ Saheeh and Saheeh Ibn Maajah (3/4328) that shows that of the most important of the conditions of repentance is regret for ones sins. He said: “To feel remorse is repentance.”
Said As-Sindee in the explanation of the Sunan of Ibn Maajah (2/563): “His statement ((To feel regret)) meaning for his sin because it is disobediance [to Allah], because if he felt regret for any other reason, like he regretted drinking intoxicants because he wasted his money on it, than this is not from repentance whatsoever. And his statement ((is repentance)) meaning it is the major part of it (repentance) and is necessary for the remaining conditions, for indeed the one who is regretful will generally leave off the sin immediately and be determined not to return to it in the future, and with this [the conditions of] repentance are completed.”
Imaam Al-Manaawee says in Faydul-Qadeer (6/387): “Indeed it is the greatest of its conditions because regret is something that is connected to the heart and the limbs follow it, so if the heart feels regret it ceases to commit the sin and the limbs follow it in that.”
He also says: “So since regret is from the reasons of repentantance he called it (regret) by its name (repentance).”
Quoted At-Tahaawee in Sharh Mushkilul-Aathaar that Umar ibnul-Khattaab said: “Sincere repentence is that a man avoids the evil acts that he used to commit, repenting to Allah from them, and not returning to them ever.”
Then At-Tahaawee says after this narration from Umar: “And from that what has been narrated on the Prophet about regret and that it is repentance. “To feel remorse is repentance.” He then states: “The Messenger of Allah called remorse repentance. This shows that the one who says: ‘I repent to Allah from such and such a sin,’ and he is regretful, is rewarded for this statement of his.”
He says elsewhere in Sharh Mushkilul-Aathaar: “So regret for this (sin) is from what prevents returning to what is like it, and in this is proof for what we mentioned. And with Allah is success.”
Al-Haafidh Ibn Hajr states in Fathul-Baaree: “And some of them say that it is sufficient for repentence to be regretful for falling into the sin, for this necessitates abandoning it, and determining not to return to it, and they are a result of regret.”
Al-Allaamah ibn Uthaymeen mentions in his explanation of Riyaadus-Saaliheen in the chapter of repentance (1/74): “The second condition: Regret for what has perpetrated from sin, because a person’s feeling of regret is that shows that he is truthful in his repentance, this means that he feels sorrow for what had preceded from him, and is broken up because of it, and does not see any way out of it except to repent from it to Allah.”
Second: Asking the people of knowledge when seeking guidance to repentance:
There is no doubt that the one who seeks to repent should seek out the people of knowledge to ask them for guidance and words of advice as one can see that asking those who are ignorant of the affairs of repentance and its means may look at the gravity of the crimes of the sinner and see no hope for him.
Ibn Hajr says in Fathul-Baaree [7/200]: “In this hadeeth is the virtue of the scholar over the worshipper because one who first gave a verdict that there was no repentance for him was concerned with worship so he magnified that what the murderer had fell into from his crime of killing such a large number of people, and as for the second he was concerned with knowledge so he answered him correctly and guided him to the path of salvation.”[/COLOR]