بَابُ الِاسْتِغْفَارِ وَالتَّوْبَةِSeeking Forgiveness and Repentance
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ﴾(البقرة: ۱۹۹) ،
وَقَوْلِهِ: ﴿وَتُوبُوا إِلَى اللهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُوْنَ لَعَلَّكُمْ تُفْلِحُوْنَ﴾ (النور: ۳۱) ،
وَقَوْلِهِ: ﴿يَتَأَيُّهَا الَّذِينَ ءَامَنُوا تُوبُوا إِلَى اللهِ تَوْبَةً نَصُوحًا﴾ (التحريم: ۸) ،
وَقَوْلِهِ:﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ، وَيَعْفُوا عَنِ السَّيِّئَاتِ﴾(الشورى: ٢٥) ،
وَقَوْلِهِ: ﴿إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ﴾(البقرة: ۲۲۲)
Allah the Almighty says:
"And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful." (Al-Baqarah 2:199)
"And turn to Allah in repentance, all of you, O believers, that you might succeed." (An-Nur 24:31)
"O you who have believed, repent to Allah with sincere repentance." (At-Tahrim 66:8)"And it is He who accepts repentance from His servants and pardons misdeeds." (Ash-Shura 42:25)
"Indeed, Allah loves those who repent." (Al-Baqarah 2:222)
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنِّي لَأَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً». رَوَاهُ الْبُخَارِيُّ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "By Allah, I seek Allah’s forgiveness and repent to Him more than seventy times a day." [Narrated by Bukhari]
Notes / الحواشي
1 The statement: A woman is married, Al-Qurtubi said: The meaning of the hadith is that these four qualities are what attract people to marry a woman, not that it commands doing so. Its apparent meaning permits marriage for any of these reasons, but seeking religion is preferable. He said: It should not be thought that these four qualities define compatibility, as no one has claimed they are exhaustive, though scholars differed on what compatibility entails. This is stated in Umdat Al-Qari.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: إِنْ كُنَّا لَنَعُدُّ لِرَسُولِ اللهِ ﷺ فِي الْمَجْلِسِ يَقُولُ: رَبِّ اغْفِرْ لِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ مِائَةَ مَرَّةٍ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَه.
Ibn Umar (may Allah be pleased with him) said: "We used to count that the Messenger of Allah (ﷺ) would say in a single sitting: ‘O Lord, forgive me and accept my repentance, for You are the Accepter of Repentance, the Most Merciful,’ a hundred times." [Narrated by Ahmad, Tirmidhi, Abu Dawud, and Ibn Majah]
وَعَنِ الْأَغَرِّ الْمُزَنِي (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّهُ لَيُغَانُ عَلَى قَلْبِي، وَإِنِّي لَأَسْتَغْفِرُ اللهَ فِي الْيَوْمِ مِائَةَ مَرَّةٍ». رَوَاهُ مُسْلِمُ
Al-Agharr Al-Muzani (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Sometimes I perceive a veil over my heart, and I seek Allah’s forgiveness a hundred times a day." [Narrated by Muslim]
وَعَنْ أَبِي ذَرٍّ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ فِيمَا يَرْوِي عَنِ اللهِ تَبَارَكَ وَتَعَالَى: إِنَّهُ قَالَ: يَا عِبَادِي، إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا، يَا عِبَادِي، كُلُّكُمْ ضَالٌ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ، يَا عِبَادِي، كُلُّكُمْ جَائِعُ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ، يَا عِبَادِي، كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ، يَا عِبَادِي، إِنَّكُمْ تُخْطِئُوْنَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَجَمِيعًا فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ، يَا عِبَادِي إِنَّكُمْ لَنْ تَبْلُغُوْا ضَرِّي فَتَضُرُّونِي وَلَنْ تَبْلُغُوْا نَفْعِي فَتَنْفَعُونِي، يَا عِبَادِي، لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي، لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا، يَا عِبَادِي، لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوْا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مَسْأَلَتَهُ مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ، يَا عِبَادِي، إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ ثُمَّ أُوَفِّيكُمْ إِيَّاهَا فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدُ اللهَ وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ». رَوَاهُ مُسْلِمٌ.
Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said, relaying from Allah the Exalted: "O My servants, I have forbidden injustice for Myself and have made it forbidden among you, so do not wrong one another. O My servants, all of you are astray except those whom I guide, so seek guidance from Me, and I shall guide you. O My servants, all of you are hungry except those whom I feed, so ask Me for sustenance, and I shall feed you. O My servants, all of you are naked except those whom I clothe, so ask Me for clothing, and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek My forgiveness, and I shall forgive you. O My servants, you will never attain harming Me so as to harm Me, nor will you ever attain benefiting Me so as to benefit Me. O My servants, if the first of you and the last of you, the humans and the jinn among you, were as pious as the most pious heart of any one of you, that would not increase My dominion in the slightest. O My servants, if the first of you and the last of you, the humans and the jinn among you, were as wicked as the most wicked heart of any one of you, that would not decrease My dominion in the slightest. O My servants, if the first of you and the last of you, the humans and the jinn among you, were to stand together in one place and ask of Me, and I were to give each one what he requested, that would not decrease what I possess any more than a needle decreases the sea when dipped into it. O My servants, it is only your deeds that I record for you and then recompense you for, so whoever finds good, let him praise Allah, and whoever finds other than that, let him blame no one but himself." [Narrated by Muslim]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : «يَقُوْلُ اللَّهُ تَعَالَى: يَا عِبَادِي كُلُّكُمْ ضَالُّ إِلَّا مَنْ هَدَيْتُهُ فَسَلُونِي الْهُدَى أَهْدِكُمْ، وَكُلُّكُمْ فَقِيرٌ إِلَّا مَنْ أَغْنَيْتُ فَسَلُونِي أَرْزُقُكُمْ، وَكُلُّكُمْ مُذْنِبٌ إِلَّا مَنْ عَافَيْتُ، فَمَنْ عَلِمَ مِنْكُمْ أَنِّي ذُو قُدْرَةٍ عَلَى الْمَغْفِرَةِ فَاسْتَغْفَرَنِي غَفَرْتُ لَهُ وَلَا أُبَالِي، وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيْتَكُمْ وَرَطْبَكُمْ وَيَا بِسَكُمْ اجْتَمَعُوْا عَلَى أَتْقَى قَلْبِ عَبْدٍ مِنْ عِبَادِي مَا زَادَ ذَلِكَ فِي مُلْكِي جَنَاحَ بَعُوضَةٍ وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيْتَكُمْ وَرَطْبَكُمْ وَيَابِسَكُمْ اجْتَمَعُوْا عَلَى أَشْقَى قَلْبِ عَبْدٍ مِنْ عِبَادِي مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي جَنَاحَ بَعُوضَةٍ، وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيْتَكُمْ وَرَطْبَكُمْ وَيَابِسَكُمْ اجْتَمَعُوْا فِي صَعِيدٍ وَاحِدٍ فَسَأَلَ كُلُّ إِنْسَانٍ مِنْكُمْ مَا بَلَغَتْ أُمْنِيَّتُهُ فَأَعْطَيْتُ كُلَّ سَائِلٍ مِنْكُمْ مَا سَأَلَ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي إِلَّا كَمَا لَوْ أَنَّ أَحَدَكُمْ مَرَّ بِالْبَحْرِ فَغَمَسَ فِيهِ إِبْرَةً ثُمَّ رَفَعَهَا إِلَيْهِ ذَلِكَ بِأَنِّي جَوَادُ مَاجِدٌ أَفْعَلُ مَا أُرِيدُ، عَطَائِي كَلَامُ وَعَذَابِي كَلَامُ، إِنَّمَا أَمْرِي لِشَيْءٍ إِذَا أَرَدْتُهُ أَنْ أَقُولَ لَهُ: كُنْفَيَكُونُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah the Exalted says: ‘O My servants, all of you are astray except those whom I guide, so ask Me for guidance, and I shall guide you. All of you are poor except those whom I enrich, so ask Me, and I shall provide for you. All of you are sinners except those whom I pardon. So whoever among you knows that I have the power to forgive sins and seeks My forgiveness, I will forgive him, and I do not mind. Even if the first of you and the last of you, your living and your dead, your young and your old, were to gather upon the piety of the most pious heart of any one of My servants, that would not add even the wing of a mosquito to My dominion. And if they were to gather upon the wickedness of the most wicked heart of any one of My servants, that would not diminish My dominion even by the wing of a mosquito. If the first of you and the last of you, your living and your dead, your young and your old, were to gather in one place and each ask of Me whatever he desired, and I were to grant each his request, that would not diminish what I possess any more than a needle diminishes the ocean when dipped into it. That is because I am the Most Generous, the Majestic. I do what I will. My giving is but a word, and My punishment is but a word. When I intend a thing, I only say to it, “Be,” and it is.’" [Narrated by Ahmad, Tirmidhi, and Ibn Majah]
Notes / الحواشي
1 The statement: If someone whose religion and character you are pleased with proposes, He did not mention lineage or wealth, as if they are not to be considered, and because people seek them without mention, so there was no need to mention them. This is stated in Al-Kawkab Ad-Durri.
۱ قوله: إذا خطب إليكم من ترضون دينه وخلقه فزوجوه إلخ : لم يذكر النسب والمال، كأنهما شيئان لا ينبغي أن تعتدوا بهما، ولأن الناس يطلبونهما من غير ذكر، فلم يحتج إلى ذكرهما. كذا في الكوكب الدري».
وَعَنْ أَسْمَاءَ بِنْتِ يَزِيدَ (رضي الله عنها) قَالَتْ: سَمِعْتُ رَسُولَ اللهِﷺ يَقْرَأُ ﴿قُلْ يَعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا (الزمر : ٥٣) وَلَا يُبَالِي. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثٌ حَسَنٌ غَرِيبٌ، وَفِي شَرْحِ السُّنَّةِ»: «يَقُوْلُ» بَدْلَ يَقْرَأُ».
Asma’ bint Yazid (may Allah be pleased with her) said: "I heard the Messenger of Allah (ﷺ) reciting: ‘Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins.”’ (Az-Zumar 39:53) without hesitation." [Narrated by Ahmad and Tirmidhi, who said: "This is a good and rare hadith." In Sharh As-Sunnah, it is mentioned: "He said" instead of "He recited."]
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «مَا أُحِبُّ أَنَّ لِي الدُّنْيَا وَمَا فِيهَا بِهَذِهِ الْآيَةِ ﴿يَعِبَادِيَ الَّذِينَ أَسْرَفُوْا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا(الزمر: ٥٣ الْآيَةَ، فَقَالَ رَجُلٌ: فَمَنْ أَشْرَكَ؟ فَسَكَتَ النَّبِيُّﷺ ثُمَّ قَالَ: «إِلَّا مَنْ أَشْرَكَ ثَلَاثَ مَرَّاتِ. رَوَاهُ أَحْمَدُ.
Thawban (may Allah be pleased with him) reported: "I heard the Messenger of Allah (ﷺ) say: ‘I do not love to possess the world and all it contains in exchange for this verse: “Say, ‘O My servants who have transgressed against themselves, do not despair of the mercy of Allah.’” (Az-Zumar 39:53).’ A man asked, ‘What if one has committed shirk (associating partners with Allah)?’ The Prophet (ﷺ) remained silent, then said, ‘Except for one who commits shirk,’ repeating it three times." [Narrated by Ahmad]
Notes / الحواشي
۱قوله: مولى القوم من أنفسهم وفسر العلماء المولى هنا بالمعتق، أي يرث من العتيق إذا لم يكن له أحد من عصباته النسبية، ولا يرث العتيق المعتق عند الجمهور، وما رواه الترمذي وأبو داود عن ابن عباس، وفيه أن رجلا مات ولم يدع وارثا إلا غلامًا كان أعتقه، فقال النبي : هل له أحد ؟ قالوا : لا إلا غلام له كان أعتقه، فجعل النبي ﷺ ميراثه له، قال علي القاري: هذا الجعل مثل ما سبق في حديث عائشة عليها أعطوا ميراثه رجلا من أهل قريته بطريق التبرع؛ لأنه صار ماله لبيت المال. قاله في المرقاة». وقال في السراجي»: فيبدأ بأصحاب الفرائض، وهم الذين لهم سهام مقدرة في كتاب الله تعالى، ثم بالعصبات من جهة النسب والعصبة كل من يأخذ ما أبقته أصحابالفرائض، وعند الانفراد يحرز جميع المال، ثم بالعصبة من جهة السبب، وهو مولى العتاقة، ثم عصبته على الترتيب، ثم الرد على ذوي الفروض النسبية بقدر حقوقهم، ثم ذوي الأرحام، ثم مولى الموالاة، ثم المقر له بالنسب على الغير بحيث لم يثبت نسبه بإقراره من ذلك الغير، إذا مات المقر على إقراره، ثم الموصى له بجميع المال، ثم بيت المال.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : قَالَ اللَّهُ تَعَالَى: يَا ابْنَ آدَمَ! إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لَكَ عَلَى مَا كَانَ فِيكَ، وَلَا أُبَالِي يَا ابْنَ آدَمَ! لَوْ بَلَغَتْ ذُنُوبُكَ عَنَانَ السَّمَاءِ، ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَكَ، وَلَا أُبَالِي، يَا ابْنَ آدَمَ! إِنَّكَ لَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطَايَا، ثُمَّ لَقِيتَنِي لَا تُشْرِكُ بِي شَيْئًا لَأَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً». رَوَاهُ التَّرْمِذِيُّ.
وَرَوَاهُ أَحْمَدُ وَالدَّارِميُّ عَنْ أَبِي ذَرٍّ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثٌ حَسَنٌ غَرِيبٌ.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah the Exalted says: ‘O son of Adam! As long as you call upon Me and hope in Me, I will forgive you for whatever you have done, and I do not mind. O son of Adam! Even if your sins were to reach the clouds of the sky and you were to ask for My forgiveness, I would forgive you, and I do not mind. O son of Adam! If you were to come to Me with sins nearly as great as the earth and then meet Me without associating anything with Me, I would bring you forgiveness nearly as great as the earth.’" [Narrated by Tirmidhi, who said: "This is a good and rare hadith." Ahmad and Ad-Darimi also narrated it from Abu Dharr.]
Notes / الحواشي
1 The statement: The son of a people’s sister is one of them, This is used as evidence by those who support inheritance for distant relatives. Distant relatives inherit only if the deceased has no agnates or fixed-share heirs. This is the view of Abu Hanifah, Abu Yusuf, Muhammad, Ahmad, and most Companions, including Ali ibn Abi Talib, Ibn Mas’ud, Ibn Abbas in his most well-known narration, Mu’adh ibn Jabal, Abu Ad-Darda, Abu Ubaidah ibn Al-Jarrah, and the four Caliphs, as stated by Judge Abu Hazim. Uthman ibn Affan, Zayd ibn Thabit, and Abdullah ibn Az-Zubair (may Allah be pleased with them) held that distant relatives have no inheritance, and if someone dies leaving no fixed-share heir or agnate, their wealth goes to the public treasury. This is the view of Malik and Shafi’i, though Shafi’i’s followers today issue fatwas supporting inheritance for distant relatives based on the view of the people of revelation, considering the corruption of the public treasury. Abu Bakr As-Siddiq has two narrations on this. As stated in Umdat Al-Qari.
۱ قوله: ابن أخت القوم منهم احتج به من قال بتوريث ذوي الأرحام، وإنما يرث ذوو الأرحام إذا لم يكن للميت عصبة ولا ذو فرض، وبه قال أبو حنيفة وأبو يوسف ومحمد وأحمد، وهو قول عامة الصحابة، منهم علي بن أبي طالب و ابن مسعود وابن عباس في أشهر الروايتين عنه ومعاذ بن جبل وأبو الدرداء وأبو عبيدة بن الجراح والخلفاء الأربعة، على ما قاله القاضي أبو حازم، وذهب عثمان بن عفان وزيد بن ثابت وعبد الله بن الزبير الله إلى أن لا ميراث لذوي الأرحام، فمن مات ولم يخلف وارثا ذا فرض أو عصبة فماله لبيت المال، وبه أخذ مالك والشافعي، إلا أن أصحاب الشافعي يفتون اليوم بتوريث ذوي الأرحام على قول أهل التنزيل الفساد بيت المال، وعن أبي بكر الصديق روايتان فيه كذا في عمدة القاري».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ : «إِنَّ الشَّيْطَانَ قَالَ: وَعِزَّتِكَ يَا رَبِّ، لَا أَبْرَحُ أُغْوِي عِبَادَكَ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ، قَالَ الرَّبُّ: وَعِزَّتِي وَجَلَالِي! لَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي. رَوَاهُ أَحْمَدُ.
Abu Sa’id (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Satan said, ‘By Your might, O Lord, I will continue to mislead Your servants as long as their souls remain in their bodies.’ The Lord replied, ‘By My might and majesty, I will continue to forgive them as long as they seek My forgiveness.’" [Narrated by Ahmad]
وَعَنْ أَنَسٍ (رضي الله عنه) ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَرَأَ ﴿هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ﴾ (المدثر: ٥٦) قَالَ: قَالَ رَبُّكُمْ: أَنَا أَهْلُ أَنْ أُتَّقَى، فَمَنْ اتَّقَانِي فَلَمْ يَجْعَلْ مَعِي إِلَهَا، فَأَنَا أَهْلُ أَنْ أَغْفِرَ لَهُ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالدَّارِميُّ.
Anas (may Allah be pleased with him) reported that the Prophet (ﷺ) recited: "He is the One worthy of reverence and the One who forgives." (Al-Muddaththir 74:56) and said: "Your Lord says: ‘I am the One deserving of reverence, so whoever fears Me without associating anything with Me, I am the One who forgives him.’" [Narrated by Tirmidhi, Ibn Majah, and Ad-Darimi]
Notes / الحواشي
1 The statement: The freedman of a people is one of them, Scholars interpreted “freedman” here as the freed slave, meaning they inherit from their patron if they have no agnate relatives by lineage, but the patron does not inherit from the freedman according to most. What Tirmidhi and Abu Dawud narrated from Ibn Abbas, that a man died leaving no heir except a slave he had freed, and the Prophet (ﷺ) asked: Does he have anyone? They said: No, except a slave he had freed. So the Prophet (ﷺ) assigned his inheritance to him. Ali Al-Qari said: This assignment is like what was mentioned earlier in Aishah’s hadith: Give his inheritance to a man from his village’s people, by way of charity, as his wealth goes to the public treasury. As stated in Al-Marqah. In As-Sirajiyyah: It begins with the fixed-share heirs, who have designated shares in Allah’s Book. Then the agnates by lineage, who take what the fixed-share heirs leave, and in their absence, take all the wealth. Then the agnates by cause, which is the patron of manumission, then their agnates in order. Then the return to the fixed-share heirs by lineage according to their rights. Then distant relatives, then the patron of alliance, then one acknowledged as a relative through another without established lineage through their acknowledgment, if the acknowledger dies upon their acknowledgment. Then the one bequeathed the entire wealth, then the public treasury.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ لَمْ تُذْنِبُوا لَذَهَبَ اللهُ بِكُمْ، وَلَجَاءَ بِقَوْمٍ يُذْنِبُونَ، فَيَسْتَغْفِرُوْنَ اللَّهَ فَيَغْفِرُ لَهُمْ. رَوَاهُ مُسْلِمٌ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "By the One in whose hand is my soul, if you did not sin, Allah would replace you with people who would sin and then seek His forgiveness, and He would forgive them." [Narrated by Muslim]
Notes / الحواشي
1 The statement: The killer does not inherit, Know that according to us, the killing that prevents inheritance is that which incurs retribution or expiation. Killing that incurs neither, such as killing for a cause or in retribution, does not cause deprivation, as deprivation of inheritance is a penalty, tied to what incurs a penalty, which is retribution or expiation. Shafi’i (may Allah have mercy on him) ties it to killing in general, so according to him, one does not inherit if they killed in retribution, by stoning, or if the relative was a judge who ruled for it, a witness who testified for it, an aggressor who was killed, or one who drew a sword against them and was killed in defense, all prevent inheritance according to him. This is meaningless, as the Lawgiver obligated or permitted killing in these cases, so how can a penalty be imposed for it afterward? Thus, other penalties for killing do not apply to such cases, and so too deprivation. As stated in Uqud Al-Jawahir Al-Munifah. I say: The following narrations support us.
2 The statement: Muhammad ibn Al-Hasan narrated in Al-Athar, He said: We adopt this. A killer does not inherit from the one they killed, whether by mistake or intentionally, neither from the blood money nor otherwise. As stated in Uqud Al-Jawahir Al-Munifah.
۲ قوله: رواه محمد بن الحسن في الآثار عنه وقال: وبه نأخذ، لا يرث قاتل ممن قتل خطأ أو عمدا، لا من الدية ولا غيرها. قاله في عقود الجواهر المنيفة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ عَبْدًا أَذْنَبَ ذَنْبًا، فَقَالَ: رَبِّ، أَذْنَبْتُ فَاغْفِرْهُ، فَقَالَ رَبُّهُ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ غَفَرْتُ لِعَبْدِي، ثُمَّ مَكَثَ مَا شَاءَ اللهُ ثُمَّ أَذْنَبَ ذَنْبًا، فَقَالَ: رَبِّ، أَذْنَبْتُ فَاغْفِرْهُ، فَقَالَ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ غَفَرْتُ لِعَبْدِي، ثُمَّ مَكَثَ مَا شَاءَ اللَّهُ، ثُمَّ أَذْنَبَ ذَنْبًا، فَقَالَ: رَبِّ، أَذْنَبْتُ ذَنْبًا آخَرَ فَاغْفِرْهُ لِي، فَقَالَ: أَعَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ غَفَرْتُ لِعَبْدِي، فَلْيَعْمَلْ مَا شَاءَ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "A servant committed a sin and said, ‘O Lord, I have sinned, so forgive me.’ His Lord said, ‘Does My servant know that he has a Lord who forgives sins and punishes for them? I have forgiven My servant.’ Then the servant remained for as long as Allah willed before committing another sin and saying, ‘O Lord, I have sinned again, so forgive me.’ His Lord said, ‘Does My servant know that he has a Lord who forgives sins and punishes for them? I have forgiven My servant.’ Then the servant remained for as long as Allah willed before committing another sin and saying, ‘O Lord, I have sinned again, so forgive me.’ His Lord said, ‘Does My servant know that he has a Lord who forgives sins and punishes for them? I have forgiven My servant, let him do as he wills.’" [Agreed upon]
وَعَنْ جُنْدُبٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ حَدَّثَ أَنَّ رَجُلًا قَالَ: وَاللهِ لَا يَغْفِرُ اللهُ لِفُلَانٍ، وَإِنَّ اللَّهَ تَعَالَى قَالَ: مَنْ ذَا الَّذِي يَتَأَلَّى عَلَيَّ أَنِّي لَا أَغْفِرَ لِفُلَانٍ فَإِنِّي قَدْ غَفَرْتُ لِفُلَانٍ وَأَحْبَطْتُ عَمَلَكَ، أَوْ كَمَا قَالَ. رَوَاهُ مُسْلِمٌ.
Jundub (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) narrated: "A man said, ‘By Allah, Allah will never forgive so-and-so!’ Allah the Exalted said, ‘Who is this who swears by Me that I will not forgive so-and-so? I have forgiven so-and-so and nullified your deeds.’" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ رَجُلَيْنِ كَانَا فِي بَنِي إِسْرَائِيلَ [ مُتَاخِيَيْنِ أَحَدُهُمَا مُجْتَهِدُ فِي الْعِبَادَةِ وَالْآخَرُ مُذْنِبٌ، فَجَعَلَ يَقُوْلُ: أَقْصِرْ عَمَّا أَنْتَ فِيْهِ، فَيَقُوْلُ: خَلَّنِي وَرَبِّي حَتَّى وَجَدَهُ يَوْمًا عَلَى ذَنْبِ اسْتَعْظَمَهُ، فَقَالَ: أَقْصِرْ، فَقَالَ: خَلَّنِي وَرَبِّي، أَبُعِثْتَ عَلَيَّ رَقِيبًا، فَقَالَ: وَاللهِ لَا يَغْفِرُ اللهُ أَبَدًا، وَلَا يُدْخِلُكَ الْجَنَّةَ. فَبَعَثَ اللهُ إِلَيْهِمَا مَلَكًا فَقَبَضَ أَرْوَاحَهُمَا، فَاجْتَمَعَا عِنْدَهُ، فَقَالَ لِلْمُذْنِبِ: ادْخُلْ الْجَنَّةَ بَرَحْمَتِي، وَقَالَ لِلْآخَرِ: أَتَسْتَطِيعُ أَنْ تَحْظِرَ عَلَى عَبْدِي رَحْمَتِي؟ فَقَالَ: لَا ، يَا رَبِّ، قَالَ: اذْهَبُوا بِهِ إِلَى النَّارِ». رَوَاهُ أَحْمَدُ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "There were two men among the Children of Israel who were brothers, one was devout in worship, and the other was a sinner. The devout one kept saying to the sinner, ‘Stop what you are doing!’ The sinner replied, ‘Leave me alone with my Lord!’ One day, the devout man found the sinner committing a major sin and said, ‘Stop!’ The sinner again said, ‘Leave me alone with my Lord! Were you sent as a watcher over me?’ The devout man said, ‘By Allah, Allah will never forgive you, nor will He admit you to Paradise.’ Allah took their souls, and they were brought before Him. He said to the sinner, ‘Enter Paradise by My mercy.’ Then He said to the devout man, ‘Can you withhold My mercy from My servant?’ The man said, ‘No, O Lord.’ Allah said, ‘Take him to the Fire.’" [Narrated by Ahmad]
وَعَنْ شَدَّادُ بْنُ أَوْسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : سَيِّدُ الاسْتِغْفَارِ أَنْتَقُولَ: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي، فَاغْفِرْ لي؛ فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ. قَالَ: وَمَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ. وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهُوَ مُوقِنُ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ. رَوَاهُ الْبُخَارِيُّ.
Shaddad ibn Aws (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "The best way to seek forgiveness is to say: ‘O Allah, You are my Lord; there is no god but You. You created me, and I am Your servant. I am faithful to my covenant and promise to You as much as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favors upon me, and I confess my sins. Forgive me, for none forgives sins except You.’ Whoever says this during the day with firm faith and dies before evening will be among the people of Paradise. And whoever says it at night with firm faith and dies before morning will be among the people of Paradise." [Narrated by Bukhari]
وَعَنْ بِلَالِ بْنِ يَسَارِ بْنِ زَيْدٍ مَوْلَى النَّبِيِّ ﷺ قَالَ: حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّهُ سَمِعَ رَسُوْلَ اللهِ ﷺ يَقُولُ: «مَنْ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبُ إِلَيْهِ، غُفِرَ لَهُ وَإِنْ كَانَ قَدْ فَرَّ مِنَ الرَّحْفِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
لَكِنَّهُ عِنْدَ أَبِي دَاوُدَ: «هِلَالُ بْنُ يَسَارٍ». وَقَالَ الْحَافِظُ الْمُنْذِرِيُّ: إِسْنَادُهُ جَيَّدُ مُتَّصِلُ فَقَدْ ذَكَرَ الْبُخَارِيُّ فِي تَارِيخِهِ : أَنَّ بِلَالًا سَمِعَ أَبَاهُ يَسَارًا، وَهُوَ سَمِعَ مِنْ أَبِيْهِ زَيْدٍ مَوْلَى رَسُولِ اللهِ ﷺ.
Bilal ibn Yasar ibn Zayd, a freed slave of the Prophet (ﷺ), reported that his father narrated from his grandfather that he heard the Messenger of Allah (ﷺ) say: "Whoever says, ‘I seek forgiveness from Allah, besides whom there is no god, the Ever-Living, the Sustainer of existence, and I repent to Him,’ will be forgiven, even if he fled from battle." [Narrated by Tirmidhi and Abu Dawud]
(Note: In Abu Dawud’s version, it is narrated from Hilal ibn Yasar. Al-Hafiz Al-Mundhiri said: "Its chain is good and connected. Bukhari mentioned in his history that Bilal heard from his father Yasar, who heard from his father Zayd, the freed slave of the Messenger of Allah (ﷺ).")
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ لَزِمَ الِاسْتِغْفَارَ جَعَلَ اللهُ لَهُ مِنْ كُلِّ ضِيقٍ مَخْرَجًا، وَمِنْ كُلِّ هَمَّ فَرَجًا، وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ». رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَابْنُ مَاجَه.
Ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Whoever consistently seeks forgiveness, Allah will grant him relief from every distress, a way out from every hardship, and provide for him from sources he could never imagine." [Narrated by Ahmad, Abu Dawud, and Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ، فَيَقُولُ: يَا رَبِّ، أَنَّى لِي هَذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ». رَوَاهُ أَحْمَدُ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah the Exalted raises the rank of a righteous servant in Paradise, and the servant asks, ‘O Lord, how did I attain this?’ Allah replies, ‘Through your child’s seeking forgiveness for you.’" [Narrated by Ahmad]
وَعَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا الْمَيِّتُ فِي الْقَبْرِ إِلَّا كَالْغَرِيقِ الْمُتَغَوَّثِ يَنْتَظِرُ دَعْوَةً تَلْحَقُهُ مِنْ أَبٍ أَوْ أُمَّ أَوْ أَجْ أَوْ صِدِّيْقٍ، فَإِذَا لَحِقَتْهُ كَانَأَحَبَّإِلَيْهِ مِنَ الدُّنْيَا وَمَا فِيْهَا، وَإِنَّ الله تَعَالَى لَيُدْخِلُ عَلَى أَهْلِ الْقُبُوْرِ مِنْ دُعَاءِ أَهْلِ الْأَرْضِ أَمْثَالَ الْجِبَالِ، وَإِنَّ هَدِيَّةَ الْأَحْيَاءِ إِلَى الْأَمْوَاتِ الاسْتِغْفَارُ لَهُمْ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abdullah ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "The deceased in the grave is like a drowning person, waiting for a supplication to reach him from his father, mother, brother, or friend. When it reaches him, it is dearer to him than the world and all it contains. Indeed, Allah sends down upon the inhabitants of the graves gifts from the supplications of the living like mountains. The best gift the living can give to the dead is to seek forgiveness for them." [Narrated by Al-Bayhaqi in Shu’ab Al-Iman]
وَعَنْ عَبْدِ اللهِ بْنِ بُسْرٍ (رضي الله عنه) ، قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ: طُوبَى لِمَنْ وَجَدَ فِي صَحِيفَتِهِ اسْتِغْفَارًا كَثِيرًا». رَوَاهُ ابْنُ مَاجَه، وَرَوَى النَّسَائِيُّ فِي عَمَلَ الْيَوْمِ وَاللَّيْلَةِ».
Abdullah ibn Busr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Blessed is the one who finds abundant seeking of forgiveness in his record." [Narrated by Ibn Majah. An-Nasa’i also narrated it in ‘Amal Al-Yawm wa Al-Laylah.]
وَعَنْ أَبِي بَكْرِ الصِّدِّيقِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِﷺ: «مَا أَصَرَّ مَنِ اسْتَغْفَرَ، وَإِنْ عَادَ فِي الْيَوْمِ سَبْعِينَ مَرَّةٍ. رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ.
Abu Bakr As-Siddiq (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "There is no sin too great for one who seeks forgiveness, even if he repeats it seventy times a day." [Narrated by Tirmidhi and Abu Dawud]
وَعَنْ عَائِشَةَ أ(رضي الله عنها) َنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ: اللَّهُمَّ اجْعَلْنِي مِنَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوْا وَإِذَا أَسَاءُوا اسْتَغْفَرُوا». رَوَاهُ ابْنُ مَاجَه وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ».
Aisha (may Allah be pleased with her) reported that the Prophet (ﷺ) used to say: "O Allah, make me among those who, when they do good, rejoice, and when they do wrong, seek forgiveness." [Narrated by Ibn Majah and Al-Bayhaqi in Ad-Da’awat Al-Kabir]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يَا أَيُّهَا النَّاسُ، تُوبُوا إِلَى اللهِ؛ فَإِنِّي أَتُوبُ فِي الْيَوْمِ إِلَيْهِ مِائَةَ مَرَّةٍ. رَوَاهُ مُسْلِمُ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "O people, repent to Allah, for I repent to Him a hundred times a day." [Narrated by Muslim]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيَّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ قَتَلَ تِسْعَةً وَتِسْعِينَ إِنْسَانًا، ثُمَّ خَرَجَ يَسْأَلُ، فَأَتَى رَاهِبًا فَسَأَلَهُ، فَقَالَ لَهُ: هَلْ مِنْ تَوْبَةٍ؟ قَالَ: لَا ، فَقَتَلَهُ، فَجَعَلَ يَسْأَلُ، فَقَالَ لَهُ رَجُلٌ : ائْتِ قَرْيَةَ كَذَا وَكَذَا، فَأَدْرَكَهُ الْمَوْتُ فَنَاءَ بِصَدْرِهِ نَحْوَهَا، فَاخْتَصَمَتْ فِيهِ مَلَائِكَةُ الرَّحْمَةِ وَمَلَائِكَةُ الْعَذَابِ، فَأَوْحَى اللَّهُ إِلَى هَذِهِ أَنْ تَقَرَّبِي، وَأَوْحَى اللَّهُ إِلَى هَذِهِ أَنْ تَبَاعَدِي، [وَقَالَ: قِيسُوْا مَا بَيْنَهُمَا. فَوُجِدَ إِلَى هَذِهِ أَقْرَبَ بِشِبْرٍ، فَغُفِرَ لَهُ». مُتَّفَقٌ عَلَيْهِ.
Abu Sa’id Al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Among the Children of Israel was a man who killed ninety-nine people. Then he went out seeking repentance and came to a monk, asking, ‘Is there any repentance for me?’ The monk said, ‘No,’ so the man killed him, completing his hundredth murder. He continued searching until a man told him, ‘Go to such-and-such town.’ Death overtook him on the way, so he turned his chest toward the town. The angels of mercy and the angels of punishment disputed over him. Allah commanded the town to draw nearer and the other to move away, then said, ‘Measure the distance between them.’ He was found to be a handspan closer to the town of repentance, so he was forgiven." [Agreed upon]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ الْعَبْدَ إِذَا اعْتَرَفَ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ». مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) reported that the Messenger of Allah (ﷺ) said: "When a servant acknowledges his sin and repents, Allah accepts his repentance." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنْ رَسُولِ اللهِ ﷺ قَالَ: «قَالَ اللَّهُ تَعَالَى: مَنْ عَلِمَ أَنِّي ذُوْ قُدْرَةٍ عَلَى مَغْفِرَةِ الذُّنُوبِ غَفَرْتُ لَهُ ، وَلا أُبَالِي مَا لَمْ يُشْرِكْ بِي شَيْئًا». رَوَاهُ الْبَغَوِيُّ فِي شرحِ السُّنَّةِ».
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah the Exalted says: ‘Whoever knows that I have the power to forgive sins and seeks My forgiveness, I will forgive him, and I do not mind, as long as he does not associate anything with Me.’" [Narrated by Al-Baghawi in Sharh As-Sunnah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ يَبْسُطُ يَدَهُ بِاللَّيْلِ؛ لِيَتُوبَ مُسِيءُ النَّهَارِ وَيَبْسُطُ يَدَهُ بِالنَّهَارِ؛ لِيَتُوبَ مُسِيءُ اللَّيْلِ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا». رَوَاهُ مُسْلِمٌ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah extends His hand at night so that the sinners of the day may repent, and He extends His hand during the day so that the sinners of the night may repent, until the sun rises from the west." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ تَابَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا تَابَ اللهُ عَلَيْهِ». رواه مسلم.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Whoever repents before the sun rises from the west, Allah will accept his repentance." [Narrated by Muslim]
وَعَنْ صَفْوَانَ بْنِ عَسَّالِ (رضي الله عنه) قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ تَعَالَى جَعَلَ بِالْمَغْرِبِ بَابًا عَرْضُهُ مَسِيرَةُ سَبْعِينَ عَامًا لِلتَّوْبَةِ، لَا يُغْلَقُ مَا لَمْ تَطْلُعِ الشَّمْسُ مِنْ قِبَلِهِ، وَذَلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ: ﴿يَوْمَ يَأْتِي بَعْضُ ءَايَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ} (الأنعام: ١٥٨). رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Safwan ibn Assal (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah the Exalted has placed a gate in the west, the width of seventy years’ journey, for repentance. It will not be closed until the sun rises from its direction. That is the meaning of Allah’s words: ‘The day when some of the signs of your Lord will come, no soul will benefit from its faith if it had not believed before.’ (Al-An’am 6:158)" [Narrated by Tirmidhi and Ibn Majah]
وَعَنْ مُعَاوِيَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَنْقَطِعُ۱ الْهِجْرَةُ حَتَّى تَنْقَطِعَ التَّوْبَةُ، وَلَا تَنْقَطِعُ التَّوْبَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا. رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَالدَّارِمِيُّ.
Mu’awiya (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Migration (Hijrah) will not cease until repentance ceases, and repentance will not cease until the sun rises from the west." [Narrated by Ahmad, Abu Dawud, and Ad-Darimi]
Notes / الحواشي
1 The statement: "Migration will not cease..." In At-Tafsirat Al-Ahmadiyyah, it is said: "In the early days of Islam, migration was obligatory, whether one could practice his religion or not. There is no doubt that this was later abrogated. In this era, if one cannot practice his religion due to oppression or disbelief, migration becomes obligatory, and this is the correct view."
۱قوله : لا تنقطع الهجرة إلخ : وقال في التفسيرات الأحمدية: إن في بدء الإسلام كانت الهجرة البتة واجبة، سواء قدر على إقامة دينه أو لا، ولا شك في نسخه، وفي هذا الزمان أن لم يتمكن من إقامة دينه بسبب أيدي الظلمة أو الكفرة يفرض عليه الهجرة، وهو الحق.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ۲. رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Ibn Umar (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah accepts the repentance of a servant as long as the death rattle has not reached his throat." [Narrated by Tirmidhi and Ibn Majah]
In Al-Kabir by Ar-Razi, the scholars said: "The approach of death does not prevent the acceptance of repentance, but witnessing the horrors of death leads to certainty, removing free will. Thus, the Hanafis, Malikis, Shafi’is, Mu’tazila, Sunnis, and Ash’aris agree that the repentance of despair is not accepted like the faith of despair, due to the lack of free will and the inability to firmly resolve not to return to sin, which is a condition of repentance."
Some fatwas state that the repentance of hardship (with a ‘ba’) is accepted. If hardship refers to witnessing death’s horrors, the same objection applies. If it refers to nearing death, then it is acceptable. However, the apparent meaning is that hardship refers to witnessing death’s terrors.
The evidence for its acceptance is Allah’s words: "And He is the One who accepts repentance from His servants." (Ash-Shura 42:25). The apparent meaning supports this. The Maturidis, as mentioned by Shaykh Abdus-Salam in his commentary on his father’s An-Naqani’s poem, hold this view. The Ash’aris, however, say it is not accepted at the time of the death rattle, as stated by An-Nawawi.
Mulla Ali Al-Qari supported the second view, citing the hadith: "Allah accepts the repentance of a servant as long as the death rattle has not reached his throat," narrated by Abu Dawud, which includes both believers and disbelievers.
The objection that some Hanafi scholars and Shafi’is like As-Subki and Al-Balqini preferred the first view requires evidence. The matter is speculative, but the faith of despair is unanimously rejected."
Notes / الحواشي
2 The statement: "As long as the death rattle has not reached his throat..." In Al-Bazaziyyah, it is said: "It is said that the repentance of despair (with a ‘ya’), meaning when hope is lost and death is certain, is accepted, but not the faith of despair. Another view says it is not accepted, as Allah equates those who repent at the time of death with the disbelievers in His words: ‘But repentance is not [accepted] of those who [continue to] do evil deeds...’ (An-Nisa 4:18), as mentioned in Al-Kashshaf, Al-Baydawi, and Al-Qurtubi.
۲ قوله: ما لم يغرغر : قال في أواخر البزازية»: قيل: توبة اليأس [قوله: توبة اليأس بالياء المثناة التحتية ضد الرجاء وقطع الأمل من الحياة، او بالموحدة التحتية، والمراد به الشد وأهوال الموت. كذا في رد المحتار». قلت: يقال: مرة بالياء المثناة التحتية وأخرى بالموحدة التحتية.] مقبولة لا إيمان اليأس. وقيل: لا تقبل كإيمانه؛ لأنه تعالى سوی بين من آخر التوبة إلى حضور الموت من الفَسَقَة والكفار وبين من مات على الكفر في قوله: ﴿وَلَيْسَتِ التَّوْبَةُ (النساء : ۱۸ الآية كما في الكشاف والبيضاوي والقرطبي.
وفي الكبير» للرازي: قال المحققون قرب الموت لا يمنع من قبول التوبة بال المنانع منه مشاهدة الأهوال التي يحصل العلم عندها على سبيل الاضطرار، فهذا كرام الحنفية والمالكية والشافعية من المعتزلة والسنية والأشاعرة أن توبة اليأس لا تقبل كإيمان اليأس بجامع عدم الاختيار وخروج النفس من البدن وعدم ركن التوبة، وهو العزم بطريق التصميم على أن لا يعود في المستقبل إلى ما ارتكب، وهذا لا يتحقق في توبة اليأس إن أريد باليأس معاينة أسباب الموت بحيث يعلم قطعا أن الموت يدركه لا محالة، كما أخبر تعالى عنه بقوله: ﴿فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا (غافر : ٨٥). وقد ذكر في بعض الفتاوى: أن توبة البأس مقبولة. فإن أريد بالبأس ما ذكرنا يرد عليه ما قلنا، وإن أريد به القرب من الموت فلا كلام فيه، لكن الظاهر أن زمان البأس زمان معاينة الهول، والمسطور في الفتاوى أن توبة البأس مقبولة لا إيمانه؛ لأن الكافر أجنبي غير عارف بالله تعالى ويبدأ أيمانا وعرفانا، والفاسق عارف وحاله حال البقاء، والبقاء أسهل.
والدليل على قبولها منه مطلقا إطلاق قوله تعالى: ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾ (الشورى: ٢٥)، ملخصا. وظاهر آخر كلامه اختيار التفصيل. وعزاه إلى مذهب الماتريدية الشيخ عبد السلام في شرح منظومة والده النقاني، وقال: وعند الأشاعرة لا تقبل حال الغرغرة توبة ولا غيرها، كما قال النووي. وانتصر للثاني الملا علي القارئ في شرحه على بدء الأمالي بإطلاق قوله : إن الله يقبل توبة العبد ما لم يغرغر، أخرجه أبو داود؛ فإنه يشمل توبة المؤمن والكافر. واعترض قول بعض الشراح أن التفصيل مختار أئمة بخاري من الحنفية، وجمع من الشافعية كالسبكي والبلقيني بأنه على تقدير صحته يحتاج إلى ظهور حجته والحاصل: إن المسألة ظنية، وأما إيمان اليأس فلا يقبل اتفاقا. قاله في رد المحتار».
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه)، قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ مَا لَمْ يَقَعِ الْحِجَابُ. قَالُوا: يَا رَسُولَ اللهِ ، وَمَا الْحِجَابُ؟ قَالَ: «أَنْ تَمُوتَ النَّفْسُ وَهِيَ مُشْرِكَةٌ». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah accepts the repentance of His servant as long as the veil has not descended." They asked, "O Messenger of Allah, what is the veil?" He replied, "The soul departing while in a state of shirk." [Narrated by Ahmad and Al-Bayhaqi in Al-Ba’th wa An-Nushur]
وَعَنْهُ (رضي الله عنه)، قَالَ : قَالَ رَسُولُ اللهِ : مَنْ لَقِيَ اللَّهَ لَا يَعْدِلُ بِهِ شَيْئًا فِي الدُّنْيَا، ثُمَّ كَانَ عَلَيْهِ مِثْلُ جِبَالٍ ذُنُوْبُ، غَفَرَ اللهُ لَهُ. رَوَاهُ الْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Whoever meets Allah without associating anything with Him in this world, even if his sins are as great as mountains, Allah will forgive him." [Narrated by Al-Bayhaqi in Al-Ba’th wa An-Nushur]
وَعَنْ أَنَسٍ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ : اللهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتِهِ بِأَرْضِ فَلَاةٍ، فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَأَيْسَ مِنْهَا، فَأَتَى شَجَرَةً، فَاضْطَجَعَ فِي ظِلَّهَا قَدْ أَبِسَ مِنْ رَاحِلَتِهِ، فَبَيْنَا هُوَ كَذَلِكَ إِذَا هُوَ بِهَا قَائِمَةً عِنْدَهُ، فَأَخَذَ بِخِطَامِهَا، ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ: «اللَّهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ، أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah is more delighted with the repentance of His servant than a man who loses his camel in a barren desert, carrying his food and drink. He despairs of finding it, lies down in the shade of a tree, and suddenly sees it standing beside him. He grabs its reins and exclaims in joy, ‘O Allah, You are my servant, and I am Your Lord!’, mistaking out of extreme joy." [Narrated by Muslim]
وَعَنِ الْحَارِثِ بْنِ سُوَيْدٍ (رضي الله عنه) قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنِ مَسْعُودٍ حَدِيثَيْنِ: أَحَدُهُمَا عَنْ رَسُولِ اللهِ ، وَالْآخَرُ عَنْ نَفْسِهِ، قَالَ: إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدُ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ، وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ، فَقَالَ بِهِ هَكَذَا، أَيْ بِيَدِهِ، فَذَبَّهُ عَنْهُ. ثُمَّ قَالَ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «اللَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ نَزَلَ مَنْزِلًا وَبِهِ مَهْلَكَةٌ، وَمَعَهُ رَاحِلَتُهُ عَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَوَضَعَ رَأْسَهُ، فَنَامَ نَوْمَةً، فَاسْتَيْقَظَ وَقَدْ ذَهَبَتْ رَاحِلَتُهُ، فَطَلَبَهَا حَتَّى إِذَا اشْتَدَّ عَلَيْهِ الْحَرُّ وَالْعَطَشُ أَوْ مَا شَاءَ اللهُ قَالَ: أَرْجِعُ إِلَى مَكَانِي الَّذِي كُنْتُ فِيهِ، فَأَنَامُ حَتَّى أَمُوتَ، فَوَضَعَ رَأْسَهُ عَلَى سَاعِدِهِ لِيَمُوتَ ، فَاسْتَيْقَظَ ، فَإِذَا رَاحِلَتُهُ عِنْدَهُ وَعَلَيْهَا زَادُهُ وَطَعَامُهُ وَشَرَابُهُ، فَاللَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ الْعَبْدِ الْمُؤْمِنِ مِنْ هَذَا بِرَاحِلَتِهِ وَزَادِهِ.
رَوَى مُسْلِمُ الْمَرْفُوْعَ إِلَى رَسُولِ اللهِ ﷺ مِنْهُ فَحَسْبُ. وَرَوَى الْبُخَارِيُّ الْمَوْقُوْفَ عَلَى ابْنِ مَسْعُوْدٍ لا أَيْضًا.
Al-Harith ibn Suwayd (may Allah be pleased with him) reported that Abdullah ibn Mas’ud (may Allah be pleased with him) narrated two sayings, one from the Prophet (ﷺ) and one from himself: "A believer sees his sins as if he were sitting beneath a mountain, fearing it may collapse on him, while a wicked person sees his sins like a fly passing by his nose, which he shoos away." Then he said: "I heard the Messenger of Allah (ﷺ) say: ‘Allah is more pleased with the repentance of His believing servant than a man who camps in a lifeless desert with his camel carrying his food and drink. He sleeps and wakes to find it gone. After exhausting himself in search, he says, ‘I will return to my spot and sleep until death takes me.’ As he lays his head to sleep, he suddenly finds his camel standing beside him with his provisions. Allah’s joy over a believer’s repentance is greater than this man’s joy over his camel and supplies.’" [Narrated by Muslim for the prophetic part and by Bukhari for Ibn Mas’ud’s statement]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : كُلُّ بَنِي آدَمَ خَطَّاءُ، وَخَيْرُ الْخَطَائِينَ التَّوَّابُوْنَ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "All the children of Adam are sinners, and the best of sinners are those who repent." [Narrated by Tirmidhi, Ibn Majah, and Ad-Darimi]
وَعَنْ عَلِيٍّ(رضي الله عنه) ، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ الْمُؤْمِنَ الْمُفَتَّنَ التَّوَّابَ». رَوَاهُ أَحْمَدُ.
Ali (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Allah loves the believing servant who is tested yet repentant." [Narrated by Ahmad]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) فِي قَوْلِ اللهِ تَعَالَى: ﴿إِلَّا اللَّمَمْ} قَالَ رَسُولُ اللهِﷺ
إِنْ تَغْفِرِ اللَّهُمَّ تَغْفِرْ جَمَّا ...... وَأَيُّ عَبْدٍ لَكَ لَا أَلَمَّا
رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ.
Ibn Abbas (may Allah be pleased with him) commented on Allah’s words "except for minor faults" (An-Najm 53:32) by narrating that the Prophet (ﷺ) said:
"O Allah, if You forgive, You forgive abundantly,
And which of Your servants has no faults?"
[Narrated by Tirmidhi, who said: "This is a good, authentic, and rare hadith."]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ كَانَتْ نُكْتَةُ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ وَنَزَعَ وَاسْتَغْفَرَ صُقِلَ قَلْبُهُ، فَإِنْ زَادَ زَادَتْ فَذَلِكَ الرَّانُ الَّذِي ذَكَرَهُ اللهُ تَعَالَى: ﴿كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُوْنَ} (المطففين : ١٤) . رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ صَحِيحٌ.
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "When a believer sins, a black spot appears on his heart. If he repents, stops, and seeks forgiveness, his heart is polished clean. But if he persists, the spot grows, that is the ‘stain’ Allah mentioned: ‘No! Rather, their hearts have been stained by what they used to earn.’ (Al-Mutaffifin 83:14)" [Narrated by Ahmad, Tirmidhi, and Ibn Majah. Tirmidhi said: "This is a good and authentic hadith."]
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ». رَوَاهُ ابْنُ مَاجَهِ وَالطَّبَرَانِيُّ فِي الْكَبِيرِ».
وَقَالَ عَلِيُّ الْقَارِي: وَرِجَالُهُ ثِقَاتُ، وَحَسَّنَهُ ابْنُ حَجَرٍ بِشَوَاهِدِهِ. وَرَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ، وَقَالَ تَفَرَّدَ بِهِ النَّهْرَانِيُّ، وَهُوَ مَجْهُولُ. قَالَ ابْنُ حَجَرٍ: مَعَ هَذَا لَا يَضُرُّ ؛ لِأَنَّ الْحَدِيثَ الضَّعِيفَ يُعْمَلُ بِهِ فِي الْفَضَائِلِ. وَفِي الْبَابِ عَنْ أَنَسٍ الله رَوَاهُ الْقُشَيْرِيُّ فِي الرَّسَالَةِ وَابْنُ النَّجَّارِ، وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) رَوَاهُ الْحَاكِمُ، وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) رَوَاهُ ابْنُ عَسَاكِرَ وَفِي الشَّرْحِ السُّنَّةِ رُوِيَ عَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) مَوْقُوْفًا. قَالَ: «النَّدَمُ۱ تَوْبَةٌ، وَالتَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ».
Abdullah ibn Mas’ud (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "The repentant is like one who has no sin." [Narrated by Ibn Majah and At-Tabarani in Al-Kabir]
Ali Al-Qari said: "Its narrators are trustworthy." Ibn Hajar deemed it good due to supporting evidence. Al-Bayhaqi narrated it in Shu’ab Al-Iman and said: "It is uniquely narrated by An-Nahrani, who is unknown." Ibn Hajar said: "This does not harm its validity, as weak hadiths are acted upon in virtues."
Similar narrations are reported from Anas (by Al-Qushayri in Ar-Risalah and Ibn An-Najjar), Abu Sa’id (by Al-Hakim), and Ibn Abbas (by Ibn Asakir). Sharh As-Sunnah cites Ibn Mas’ud’s statement: "Regret is repentance, and the repentant is like one who has no sin."
Notes / الحواشي
1 The statement: "Regret is repentance..." In Al-Mirqat, it is said: "Regret is the greatest pillar of repentance, as it leads to leaving the sin, resolving not to return, and rectifying wrongs when possible."
۱ قوله: الندم توبة إلخ : قال في «المرقاة»: أي ركن أعظمها الندامة؛ إذ يترتب عليها بقية الأركان من القلح والعزم على عدم العود وتدارك الحقوق ما أمكن.
وَعَنْ عَبْدِ اللهِ بْنِ مُغَفَّلٍ (رضي الله عنه) قَالَ: دَخَلْتُ مَعَ أَبِي عَلَى عَبْدِ اللهِ بْنِ مَسْعُوْدٍ، فَقَالَ لَهُ أَبِي أَنْتَ سَمِعْتَ النَّبِيَّ ﷺ يَقُولُ: «النَّدَمُ۱ تَوْبَةٌ؟»، فَقَالَ: نَعَمْ. رَوَاهُ الطَّحَاوِيُّ.
Abdullah ibn Mughaffal (may Allah be pleased with him) reported: "I entered with my father upon Abdullah ibn Mas’ud, and my father asked him, ‘Did you hear the Prophet (ﷺ) say, “Regret is repentance”?’ He replied, ‘Yes.’" [Narrated by At-Tahawi]
In Al-‘Alamkiriyyah and Ma’ani Al-Athar, it is stated: "The Prophet (ﷺ) equated regret with repentance, showing that saying, ‘I repent to Allah,’ while feeling remorse is praiseworthy and rewarded."
Notes / الحواشي
1 The statement: "Regret is repentance..." Ibn Abi Imran disliked saying, "I seek Allah’s forgiveness and repent to Him," preferring, "I seek Allah’s forgiveness and ask Him for repentance." At-Tahawi said: "The correct view is that both are permissible."
۱قوله: الندم توبة إلخ عن ابن أبي عمران يقول: يكره أن يقول الرجل: أستغفر الله وأتوب إليه، ولكن يقول: أستغفر الله وأسأله التوبة. قال الطحاوي: والصحيح جوازه كذا في القنية». قاله في العالمكيرية». وفي معاني الآثار»، فهذا رسول الله ﷺ قد جعل الندم توبة، فدل ذلك على أن من قال: أتوب إلى الله من ذنب كذا وكذا، وهو نادم على ما أصاب من ذلك الذنب، أنه محسن مأجور على قوله ذلك.