بَابُ الْأَمَلِ وَالْحِرْصِAspiration and Greed
عَنْ عَبْدِ اللهِ(رضي الله عنه) قَالَ: خَطَّ ۱ النَّبِيُّ ﷺ خَطَّا مُرَبَّعًا، وَخَطَّ خَطَّا فِي الْوَسَطِ خَارِجًا مِنْهُ، وَخَطَّ خُطَطًا صِغَارًا إِلَى هَذَا الَّذِي فِي الْوَسَطِ مِنْ جَانِبِهِ الَّذِي فِي الْوَسَطِ، فَقَالَ: هَذَا الْإِنْسَانُ، وَهَذَا أَجَلُهُ مُحِيطٌ بِهِ، وَهَذَا ۲ الَّذِي هُوَ خَارِجٌ أَمَلُهُ، وَهَذِهِ الْخُطَطُ الصِّغَارُ الْأَعْرَاضُ، فَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا، وَإِنْ أَخْطَأَهُ هَذَا نَهَسَهُ هَذَا». رَوَاهُ الْبُخَارِيُّ.
Abdullah (may Allah be pleased with him) narrated: The Prophet (ﷺ) drew 1 a square, and drew a line in the middle extending out from it, and drew small lines to this one in the middle from its side in the middle, and said: "This is the human, and this is his term surrounding him, and this 2 one that is extending is his hope, and these small lines are the afflictions. If this one misses him, that one bites him, and if this one misses him, that one bites him." [Narrated by Bukhari]
Term These are afflictions <-- <-- <-- This is his hope extending from the term These are afflictions This is his term surrounding him
Notes / الحواشي
1 His statement: The Prophet drew, etc.: The form of the line is this
His statement: "This is the human" is the subject and predicate, meaning this line that is in the middle is the human. And this is by way of representation. And this is his term, meaning the square line surrounding the middle line is his term, and the small lines are his afflictions and incidents and causes of his term and death in alternation, and the line that exits from the walls is his hope. Gathered from commentaries on Bukhari. Al-Kirmani said: If you say: The lines are three; because the small ones are all in one ruling, and the pointed to are four. I say: The inner one has two considerations; as half of it is inside and half outside for example, so the inner amount from it, and it is the human assumed, and the outer is his hope and the afflictions, meaning the incidents happening to him. His statement: "If this one misses him," meaning if this affliction passes by him, the other affliction bites him, and if this one passes by him, meaning all the afflictions from destructive diseases and the like, bites him, meaning bites him "this one," meaning the term, meaning if he does not die by this death, he must die by natural death. The summary: that the son of Adam pursues hope, and the term intercepts him before the hope. 2 His statement: This one that is extending is his hope: And the intent by hope here is long aspiration in worldly matters, heedless of preparing for death, and provision for the Hereafter, but long aspiration in acquiring knowledge and deeds is praised by consensus. (As stated in Al-Mirqat)
۱ قوله : خط النبي
إلخ : صورة الخط هذه
وقوله: هذا الإنسان مبتدأ وخبر، أي هذا الخط الذي في الوسط هو الإنسان. وهذا هو على سبيل التمثيل.
وهذا أجله أي الخط المربع المحيط بالخط الوسط أجله، والخطوط الصغار أعراضه وحوادثه وأسباب أجله وموته على التناوب، والخط الذي خرج من الجدران هو أمله، ملتقط من شروح البخاري». وقال الكرماني: فإن قلت: الخطوط ثلاثة؛ لأن الصغار كلها في حكم واحد، والمشار إليه أربعة. قلت: الداخل له اعتباران؛ إذ نصفه داخل ونصفه مثلا خارج، فالمقدار الداخل منه، وهو الإنسان فرضا، والخارج أمله والأعراض أي الآفات العارضة له، قوله: «فإن أخطأه هذا أي إن تجاوز عنه هذا العرض لدغه العرض الآخر، وإن تجاوز عنه هذه أي الآفات جميعا من الأمراض المهلكة ونحوها نهشه أي لدغه «هذا» أي الأجل، يعني إن لم يمت بالموت الآخر لا بد أن يموت بالموت الطبيعي وحاصله : أن ابن آدم يتعاطى الأمل ويختلجه الأجل دون الأمل، انتهى.
۲ قوله: هذا الذي هو خارج أمله والمراد بالأمل هنا طول الأمل في أمر الدنيا غافلا عن الاستعداد للموت، وزاد العقبي، وأما طول الأمل في تحصيل العلم والعمل فمحمود بالإجماع. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: خَطَّ النَّبِيُّ ﷺ خُطُوطًا ۱ فَقَالَ: «هَذَا الْأَمَلُ، وَهَذَا أَجَلُهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الْخُطُ الْأَقْرَبُ». رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: The Prophet (ﷺ) drew lines 1, and said: "This is the aspiration, and this is his term. While he is like that, the nearer line comes to him." [Narrated by Bukhari]
Notes / الحواشي
1 His statement: Lines: Al-Kirmani said: If you say: He said lines in total, and mentioned two in detail, meaning after. I say: It is abbreviated from its expansion, and the other line is the human, and the lines are the afflictions, and the nearer line means the term; since there is no doubt that the surrounding line is nearer than the line extending from it. They said: Aspiration is blameworthy for all people except the scholars; for if not for their aspiration and its length, they would not have authored works.
۱ قوله: خطوطا : قال الكرماني: فإن قلت: قال خطوطا في مجمله، وذكر اثنتين في مفصله أي بعده. قلت: فيه اختصار عن مطوله، والخط الآخر الإنسان، والخطوط الآفات، والخط الأقرب يعني الأجل؛ إذ لا شك أن الخط المحيط هو أقرب من الخط الخارج منه، قالوا : الأمل مذموم لجميع الناس إلا للعلماء؛ فإنه لولا أملهم وطوله لما صنفوا.
وَعَنْهُ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «هَذَا ابْنُ ۱آدَمَ، وَهَذَا أَجَلُهُ، وَوَضَعَ يَدَهُ عِنْدَ قَفَاهُ، ثُمَّ بَسَطَ فَقَالَ: «وَثَمَّ أَمَلُهُ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "This is the son 1 of Adam, and this is his term," and he placed his hand at the nape of his neck, then extended it and said: "And there is his aspiration." [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: This is the son of Adam: It is apparent that this is a sensory indication to a conceptual form, and likewise his statement: "And this is his term." Its clarification: that he pointed with his hand forward in the area of the ground, or in the distance of the air by length or width. And said: This is the son of Adam, then moved it back and stopped it near what was before. And said: This is his term, and placed his hand, meaning at the utterance of his statement: This is the son of Adam. And this is his term at the nape of his neck, meaning in the back of the place he pointed to for the term, then extended, meaning spread his hand in the form of opening, pointing with his palm and fingers, or the meaning of extension is widening in the distance from the place he pointed to for the term, and said: And there, with fatha on the tha and tashdid on the mim, meaning over there, and pointed to the distance of that place, "his aspiration," meaning what he hopes for. And its summary: it is only for the conceptual indication awakening from the sleep of heedlessness, showing that the term of the son of Adam is nearer to him than his aspiration, and that his aspiration is longer than his term. (As stated in Al-Mirqat) And it is said in Al-Kawkab ad-Durri: It is apparent that the intent is representing the term with the hand, and it is placed on the nape, as if the term is grasping the person like the grasp of the palm on him, and the human does not need indication and explanation, and it is possible that his grasp by Allah on the neck is a composite indication, so the neck is as if it is the human and the grasping hand on it is his term, and on this, specifying the neck with the grasp without the rest of his body, although humanity is not specific to any of its parts, is for what it has of additional merit over the other parts; for the grasper on the neck hardly lets the grasped escape from him, unlike the grasper on other than it from the limbs, and because the neck is used to express the whole, and other aspects.
۱ قوله: هذا ابن آدم الظاهر أن هذا إشارة حسية إلى صورة معنوية، وكذا قوله: «وهذا أجله». وتوضيحه: أنه أشار بيده إلى قدامه في مساحة الأرض، أو في مسافة الهواء بالطول أو العرض. وقال: هذا ابن آدم، ثم أخرها وأوقفها قريبا مما قبله. وقال: هذا أجله، ووضع يده أي عند تلفظه بقوله: هذا ابن آدم. وهذا أجله عند قفاه» أي في عقب المكان الذي أشار به إلى الأجل، ثم بسط أي نشر يده على هيئة فتح يشير بكفه وأصابعه، أو معنى بسط وسع في المسافة من المحل الذي أشار به إلى الأجل، فقال: وثم يفتح المثلثة وتشديد الميم أي هنالك، وأشار إلى بعد مكان ذلك، «أمله أي مأموله وخلاصته: إنما هو للإشارة المعنوية المنبهة من نوم الغفلة المبينة أن أجل ابن آدم أقرب إليه من أمله، وأن أملهه أطول من أجله. كذا في المرقاة». وقال في الكوكب الدري الظاهر أن المراد تمثيل الأجل باليد، وقد وضعت على القفا، فكأن الأجل قابض على المرء كقبض الكف عليه، والإنسان غير محتاج إلى الإشارة والبيان، ويمكن أن يكون قبضه الله على رقبة إشارة مركبة، فيكون الرقبة كأنها إنسان واليد القابضة عليها أجله، وعلى هذا فتخصيص الرقبة بالقبض دون سائر جسده مع أن الإنسانية غير مختصة بشيء من أجزائه لما لها من مزيد ومزية إليه إلى سائر الأجزاء؛ فإن القابض على الرقبة لا يكاد ينفلت منه المقبوض بخلاف القابض بغيرها من الآراب، ولأن الرقبة يعبر بها عن الجميع إلى غير ذلك من الوجوه.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ غَرَزَ عُوْدًا بَيْنَ يَدَيْهِ وَآخَرَ إِلَى جَنْبِهِ، وَآخَرَ أَبْعَدَ مِنْهُ، فَقَالَ: «أَتَدْرُونَ مَا هَذَا؟» ، قَالُوا : اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «هَذَا ۱ الْإِنْسَانُ، وَهَذَا الْأَجَلُ - أَرَاهُ قَالَ: وَهَذَا الْأَمَلُ ، فَيَتَعَاطَى الْأَمَلُ، فَلَحِقَهُ الْأَجَلُ دُوْنَ الْأَمَلُ». رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Abu Sa'id Al-Khudri (may Allah be pleased with him) narrated that the Prophet (ﷺ) planted a stick in front of him, another beside it, and another farther from it, and said: "Do you know what this is?" They said: "Allah and His Messenger know best." He said: "This 1 is the human, and this is the term, I think he said: and this is the aspiration. He pursues the aspiration, but the term catches him before the aspiration." [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: This is the human: Meaning the first stick is his representation. His statement: "And this is the term," meaning and this second stick connected to his side is his term, meaning the end of his life and cessation of his deeds. His statement: "And this is the aspiration," meaning and this farther stick is the length of his aspiration. (As stated in Al-Mirqat)
وَعَنْ سُفْيَانَ الثَّوْرِيِّ (رضي الله عنه) قَالَ: لَيْسَ الزُّهْدُ فِي الدُّنْيَا بِلُبْسِ الْغَلِيْظِ وَالْخَشِنِ وَأَكْلِ الْحِسْبِ؛ إِنَّمَا الزُّهْدُ فِي الدُّنْيَا قَصْرُ الْأَمَلِ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Sufyan Ath-Thawri (may Allah be pleased with him) narrated: Asceticism in the world is not wearing coarse or rough clothing or eating husk; rather, asceticism in the world is shortening aspiration. [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
۱ قوله: هذا الإنسان: أي العود الأول مثاله. وقوله: «وهذا الأجل أي وهذا العود الثاني المتصل إلى جنبه أجله، أي انتهاء عمره وانقطاع عمله. وقوله: «وهذا الأمل» أي وهذا العود الأبعد هو طول أمله. كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ الْحُسَيْنِ قَالَ: سَمِعْتُ مَالِكًا (رضي الله عنه) وَسُئِلَ: أَيُّ شَيْءٍ الزُّهْدُ فِي الدُّنْيَا؟ قَالَ: طِيبُ ۱ الْكَسْبِ وَقَصْرُ الْأَمَلِ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Zayd ibn Al-Husayn narrated: I heard Malik (may Allah be pleased with him) being asked: What is asceticism in the world? He said: Purity 1 of earning and shortening aspiration. [Narrated by Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
1 His statement: Purity of earning and shortening aspiration: If you say: What is the relevance of purity of earning to asceticism? I say: This is a refutation of those who claim that asceticism is merely abandoning the world, wearing coarse clothing, and eating rough food, meaning the reality of asceticism is not what you claimed, but its reality is to eat the lawful, wear the lawful, be content with sufficiency, and shorten aspiration. Similar is his statement: "Asceticism in the world is not forbidding the lawful nor wasting wealth, but asceticism in the world is that you are not more trusting in what is in your hand than what is in people's hands." And similar is that it was said to Imam Muhammad, the companion of Abu Hanifah: Why did you not author on Sufism? He said: I authored and composed it. It was said: What is it? He said: The Book of Sales, for whoever does not know its validity and invalidity eats the unlawful, and whoever eats the unlawful, his state will never be rectified. (As stated in Al-Mirqat)
۱ قوله: قال: طيب الكسب وقصر الأمل: فإن قلت: أي مدخل لطيب الكسب في الزهد ؟ قلت: هذا رد على من زعم أن الزهد في مجرد ترك الدنيا ولبس الخشن وأكل الجشب أي ليس حقيقة الزهد ما زعمته، بل حقيقته أن تأكل الحلال وتلبس الحلال وتقنع بالكفاف وتقصر الأمل، ونحوه قوله : «الزهادة في الدنيا ليست بتحريم الحلال ولا بإضاعة المال، ولكن الزهادة في الدنيا بأن لا تكون بما في يديك أوثق بما في أيدي الناس. ونظيره أنه قيل للإمام محمد صاحب أبي حنيفة : لم لم تُصَنِّف في التصوف ؟ فقال : صنفته وألفته، فقيل: ما هو ؟ فقال: كتاب البيع، فمن لم يعرف صحته وفساده يأكل حراما، ومن أكل حراما لا يصلح حاله أبدا. كذا في «المرقاة».
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ (رضي الله عنه)، أَنَّ النَّبِيَّ ﷺ قَالَ: «أَوَّلُ صَلَاحِ هَذِهِ الْأُمَّةِ الْيَقِينُ۱ وَالزُّهْدُ، وَأَوَّلُ فَسَادِهَا الْبُخْلُ وَالْأَمَلُ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Amr ibn Shu'ayb, from his father, from his grandfather (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "The first righteousness of this Ummah is certainty 1 and asceticism, and the first corruption of it is stinginess and aspiration." [Narrated by Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
1 His statement: Certainty: Meaning in the matter of the Hereafter. His statement: "And asceticism," meaning in the affair of the world. (As stated in Al-Mirqat)
۱ قوله: اليقين: أي في أمر العقبى. وقوله: «الزهد أي في شأن الدنيا. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «لَا يَزَالُ قَلْبُ الْكَبِيرِ شَابًّا فِي اثْنَيْنِ: فِي حُبِّ ۱ الدُّنْيَا وَطُولِ الْأَمَلِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "The heart of the elderly remains young in two things: in love 1 of the world and length of aspiration." [Agreed Upon]
Notes / الحواشي
1 His statement: In love of the world, and it necessitates dislike of the term. His statement: "And length of aspiration," and it requires delaying deeds. (As stated in Al-Mirqat)
۱ قوله: في حب الدنيا ويلزم منه كراهة الأجل. وقوله: وطول الأمل» وهو يقتضي تأخير العمل. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : يَهْرَمُ ابْنُ آدَمَ وَيَشِبُّ مِنْهُ اثْنَانِ: الْحِرْصُ عَلَى الْمَالِ وَالْحِرْصُ عَلَى الْعُمُرِ». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The son of Adam grows old, but two things remain young in him: greed for wealth and greed for life." [Agreed Upon]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ قَالَ: «لَوْ كَانَ لِابْنِ آدَمَ وَادِيَانِ مِنْ مَالٍ لَا بْتَغَى ثَالِثًا، وَلَا يَمْلَأُ جَوْفَ ابْنِ آدَمَ إِلَّا التَّرَابُ، وَيَتُوبُ ۱ اللَّهُ عَلَى مَنْ تَابَ». مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: "If the son of Adam had two valleys of wealth, he would seek a third. Nothing fills the belly of the son of Adam except dust, and Allah accepts the repentance 1 of whoever repents." [Agreed Upon]
Notes / الحواشي
1 His statement: And Allah accepts the repentance of whoever repents: At-Tayyibi said: It is possible to say: Its meaning is that all the children of Adam are innately disposed to love wealth and strive for it, and never be satisfied with it except those whom Allah protects and grants success to remove this innate blameworthy disposition embedded in him, running like a sin, and that removing it is possible, but with Allah's success and guidance. (As stated in Al-Mirqat)
۱ قوله: ويتوب الله على من تاب قال الطيبي : ويمكن أن يقال : معناه أن بني آدم كلهم مجبولون على حب المال والسعي في طلبه وأن لا يشبع منه إلا من عصمه الله تعالى ووفقه لإزالة هذه الجبلة المركوزة فيه مذمومة جارية مجرى الذنب، وأن إزالتها ممكنة، ولكن بتوفيق الله وتسديده. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: أَخَذَ رَسُولُ اللهِ ﷺ بِبَعْضِ جَسَدِي، فَقَالَ: «كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ، وَعُدَّ نَفْسَكَ فِي أَهْلِ الْقُبُورِ». رَوَاهُ الْبُخَارِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) took hold of part of my body and said: "Be in the world as if you are a stranger or a wayfarer, and count yourself among the people of the graves." [Narrated by Bukhari]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو(رضي الله عنهما) قَالَ: مَرَّ بِنَا رَسُولُ اللَّهِ ﷺ وَأَنَا وَأُمِّي نُطَيِّنُ شَيْئًا، فَقَالَ: «مَا هَذَا يَا عَبْدَ اللهِ ؟ فَقُلْتُ: شَيْءٌ نُصْلِحُهُ، فَقَالَ: «الْأَمْرُ أَسْرَعُ مِنْ ذلِكَ». ۱ رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) passed by us while my mother and I were plastering something, and he said: "What is this, O Abdullah?" I said: "Something we are repairing." He said: "The matter is quicker than that." 1 [Narrated by Ahmad and Tirmidhi]
Notes / الحواشي
1 His statement: The matter is quicker than that: It is apparent that building it was not necessary, but arose from aspiration to strengthen it, or issued from inclination to adorn it. (As stated in Al-Mirqat)
۱ قوله: الأمر أسرع من ذلك الظاهر أن عمارته لم تكن ضرورية، بل كانت ناشئة عن أمل تقويته، أو صادرة عن ميل إلى زينته. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّ رَسُولَ اللهِ ﷺ كَانَ۱ يُهْرِيقُ الْمَاءَ فَيَتَيَمَّمَ بِالتُّرَابِ، فَأَقُولُ: يَا رَسُولَ اللهِ! إِنَّ الْمَاءَ مِنْكَ قَرِيبٌ يَقُوْلُ: «وَمَا يُدْرِينِي لَعَلِّي لَا أَبْلُغُهُ». رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ وَابْنُ الْجُوْزِيِّ فِي كِتَابِ الْوَفَاءِ».
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) would pour out water and then perform dry ablution with dust, so I would say: "O Messenger of Allah! The water is near you." He would say: "And what makes me know that perhaps I will not reach it." 1 [Narrated by Al-Baghawi in Sharh as-Sunnah and Ibn Al-Jawzi in Kitab al-Wafa']
Notes / الحواشي
1 His statement: Would pour out water: Meaning he would spill water, a metaphor for urinating, so the meaning is that he would urinate sometimes. (As stated in Al-Mirqat)
۱ قوله: كان يهريق الماء: أي يصب الماء، كناية عن البول، فالمعنى أنه كان يبول أحيانا. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «عُمْرُ أُمَّتِي مِنْ سِتِّينَ ۱ سَنَةً إِلَى سَبْعِينَ، وَأَقَلُّهُمْ ۲مَنْ يَجُوزُ فِي ذَلِكَ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "The lifespan of my Ummah is from sixty 1 years to seventy, and the fewest of them 2 are those who exceed that." [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: From sixty years to seventy: And this is based on the majority. (As stated in Al-Mirqat) 2 His statement: And the fewest of them are those who exceed that: Meaning exceeding the seventy to reach a hundred and above. (As stated in Al-Mirqat)
۱ قوله: من ستين سنة إلى سبعين : وهذا محمول على الغالب. كذا في «المرقاة».
۲ قوله: وأقلهم من يجوز ذلك : أي السبعين فيصل إلى المائة وما فوقها. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَعْمَارُ أُمَّتِي مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ، وَأَقَلُّهُمْ مَنْ يَجُوزُ ذَلِكَ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The lifespans of my Ummah are between sixty and seventy, and the fewest of them are those who exceed that." [Narrated by Tirmidhi and Ibn Majah]
وَعَنْهُ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَعْذَرَ ۱اللَّهُ إِلَى امْرِئٍ أَخَرَ أَجَلَهُ حَتَّى بَلَغَهُ سِتِّينَ سَنَةً. رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Allah has left no excuse 1 for a person whose death He has delayed until he reaches sixty years." [Narrated by Bukhari]
Notes / الحواشي
1 His statement: Allah has left no excuse: The hamza is for negation, meaning Allah has removed the excuse from a person whose death He delayed until he reached sixty years, meaning there is no place left in him for excuse, as He has given him respite for this long period, and he did not reflect, nor repent from his sins, nor correct his faults, nor make his good overcome his evil, so he is among those for whom Allah has left no excuse in abandoning obedience and wasting his life. For the young says: I will repent when I grow old, but what does the old say? Gathered from (Al-Mirqat and Al-Lama’at)
۱ قوله: أعذر الله : الهمزة للسلب، أي أزال الله العذر منهيا إلى امرئ آخر أجله حتى بلغه» بتشديد اللام أي أوصله ستين سنة» أي لم يبق فيه موضعا للاعتذار حيث أمهله طول هذه المدة، ولم يعتبر ولم يتب عن ذنوبه، ولم يقم بإصلاح عيوبه، ولم يغلب خيره شره، فيكون ممن لم يبق الله له عذرا في ترك الطاعة وفيما ضيع عمره، فإن الشاب يقول: أتوب إذا شخت، والشيخ ماذا يقول؟ التقطته من «المرقاة» و«اللمعات».