بَابُ الْبُكَاءِ وَالْخَوْفِWeeping and Fear
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ أَبُو الْقَاسِمِ : وَالَّذِي نَفْسِي بِيَدِهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَبَكَيْتُمْ كَثِيرًا وَلَضَحِكْتُمْ قَلِيلًا. رَوَاهُ الْبُخَارِي.
Abu Hurairah (may Allah be pleased with him) narrated that Abu Al-Qasim (ﷺ) said: “By the One in Whose Hand is my soul, if you knew what I know, you would weep much and laugh little.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “you would weep much and laugh little” – weeping is the fruit of the tree of a living heart enlivened by Allah’s remembrance, feeling His greatness, awe, and majesty. Laughter is the result of a heedless heart. This clarifies the truth, urging people to seek a living heart and seek refuge from a heedless one. (As stated in Al-Mirqat)
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنِّي أَرَى مَا لَا تَرَوْنَ وَأَسْمَعُ مَا لَا تَسْمَعُونَ، أَطَتِ السَّمَاءُ وَحَقَّ لَهَا أَنْ تَئِطَ ، وَالَّذِي نَفْسِي بِيَدِهِ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَمَلَكُ وَاضِعُ جَبْهَتَهُ سَاجِدًا لِلَّهِ، وَاللهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ۱ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا، وَمَا تَلَذَذْتُمْ بِالنِّسَاءِ عَلَى الْفُرُشَاتِ، وَلَخَرَجْتُمْ إِلَى الصُّعُدَاتِ، تَجْأَرُونَ إِلَى اللهِ». قَالَ أَبُوْ ذَرٍّ : يَا لَيْتَنِي كُنْتُ شَجَرَةً تُعْضَدُ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I see what you do not see and hear what you do not hear. The heaven creaks, and it is right to creak. By the One in Whose Hand is my soul, there is no space of four fingers in it except that an angel is placing his forehead in prostration to Allah. By Allah, if you knew what I know, you would laugh 1 little and weep much, and you would not find pleasure with women on beds. Instead, you would go out to the open spaces, crying out to Allah.” Abu Dharr said: “Would that I were a tree cut down.” [Narrated by Ahmad, At-Tirmidhi, and Ibn Majah]
Notes / الحواشي
۱ قوله: لبكيتم كثيرا ولضحكتم قليلا : فإن البكاء ثمرة شجرة حياه القلب الحي بذكر الله، واستشعار عظمته وهيبته وجلاله، والضحك نتيجة القلب الغافل عن ذلك، فبيان الحقيقة حث الخلق على طلب القلب الحي، والتعوذ من القلب الغافل. كذا في «المرقاة».
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وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: خَرَجَ النَّبِيُّ ﷺ لِصَلَاةٍ فَرَأَى النَّاسَ كَأَنَّهُمْ يَكْتَشِرُونَ، قَالَ: «أَمَا إِنَّكُمْ لَوْ أَكْثَرْتُمْ ذِكْرَ هَادِمِ اللَّذَاتِ لَشَغَلَكُمْ عَمَّا أَرَى، فَأَكْثِرُوا ذِكْرَ هَادِمِ اللَّذَّاتِ الْمَوْتِ ۱ فَإِنَّهُ لَمْ يَأْتِ عَلَى الْقَبْرِ يَوْمُ إِلَّا تَكَلَّمَ، فَيَقُولُ: أَنَا بَيْتُ الْغُرْبَةِ، وَأَنَا بَيْتُ الْوَحْدَةِ، وَأَنَا بَيْتُ التَّرَابِ، وَأَنَا بَيْتُ الدُّودِ. وَإِذَا دُفِنَ الْعَبْدُ الْمُؤْمِنُ قَالَ لَهُ الْقَبْرُ: مَرْحَبًا وَأَهْلًا، أَمَا إِنْ كُنْتَ لَأَحَبَّ مَنْ يَمْشِي عَلَى ظَهْرِي إِلَيَّ، فَإِذْ وُلِّيتُكَ الْيَوْمَ وَصِرْتَ إِلَيَّ فَسَتَرَى صَنِيعِيَ بِكَ». قَالَ: «فَيَتَّسِعُ لَهُ مَدَّ بَصَرِهِ، وَيُفْتَحُ لَهُ بَابُ إِلَى الْجَنَّةِ، وَإِذَا دُفِنَ الْعَبْدُ ۱الْفَاجِرُ أَوْ الْكَافِرُ قَالَ لَهُ الْقَبْرُ: لَا مَرْحَبًا وَلَا أَهْلًا، أَمَا إِنْ كُنْتَ لَأَبْغَضَ مَنْ يَمْشِي عَلَى ظَهْرِي إِلَيَّ، فَإِذْ وُلِّيتُكَ الْيَوْمَ وَصِرْتَ إِلَيَّ فَسَتَرَى صَنِيعِيَ بِكَ. قَالَ: فَيَلْتَئِمُ عَلَيْهِ حَتَّى تَخْتَلِفَ أَضْلَاعُهُ». قَالَ: وَقَالَ۲ رَسُوْلُ اللهِ ﷺ بِأَصَابِعِهِ فَأَدْخَلَ۳ بَعْضَهَا فِي جَوْفِ بَعْضٍ، قَالَ: «وَيُقَيَّضُ لَهُ سَبْعِينَ تِنِّينًا، لَوْ أَنْ وَاحِدًا مِنْهَا نَفَخَ فِي الْأَرْضِ مَا أَنْبَتَتْ شَيْئًا مَا بَقِيَتِ الدُّنْيَا، فَيَنْهَشْنَهُ وَيَخْدِشْنَهُ حَتَّى٤ يُفْضَى بِهِ إِلَى الْحِسَابِ، قَالَ: وَقَالَ رَسُولُ اللهِ ﷺ: إِنَّمَا الْقَبْرُ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، أَوْ حُفْرَةٌ مِنْ حُفَرِ النَّارِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa‘id (may Allah be pleased with him) narrated that the Prophet (ﷺ) came out for prayer and saw people as if they were smiling. He said: “Indeed, if you frequently remembered the destroyer of pleasures, it would distract you from what I see. So, frequently remember the destroyer of pleasures, death 1. For no day passes over a grave except it speaks, saying: ‘I am the house of estrangement, the house of solitude, the house of dust, the house of worms.’ When a believing servant is buried, the grave says to him: ‘Welcome and greetings! You were the most beloved to me of those who walked upon me. Now that I have been entrusted with you today and you have come to me, you will see my treatment of you.’ It expands for him as far as his sight reaches, and a door to Paradise is opened for him. But when a wicked or disbelieving servant 2 is buried, the grave says to him: ‘No welcome, no greetings! You were the most hated to me of those who walked upon me. Now that I have been entrusted with you today and you have come to me, you will see my treatment of you.’ It closes upon him until his ribs interlock.” He said: And the Messenger of Allah (ﷺ) said, with his fingers, inserting 3 some into others, 4: “And seventy serpents are assigned to him, such that if one of them breathed upon the earth, it would not grow anything as long as the world remains. They bite and scratch him until 5 he is brought to the Reckoning.” He said: And the Messenger of Allah (ﷺ) said: “The grave is either a garden from the gardens of Paradise or a pit from the pits of Hell.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “death” – in the genitive case, it explains or substitutes for “destroyer of pleasures,” as will follow. In the accusative, it implies “I mean,” and in the nominative, it implies “it is death.” (As stated in Al-Mirqat) 2 His statement: “wicked servant” means the transgressor, referring to the extreme case, i.e., the disbeliever, as indicated by its contrast with “believing servant” earlier and the grave’s statement that he is the most hated of those walking upon it, as well as Allah’s statement: Is one who is a believer like one who is a transgressor? (As-Sajdah: 18). The phrase “or the disbeliever” reflects the narrator’s uncertainty, not variety. The custom of the Qur’an and Sunnah is to clarify the rulings for both groups in this world and the next, remaining silent about the believing transgressor to conceal his state, or to keep him between hope and fear, not to affirm an intermediate state as the Mu‘tazilah supposed. (As stated in Al-Mirqat) 3 His statement: “And the Messenger of Allah said, with his fingers” means he gestured. (As stated in Al-Mirqat) 4 His statement: “inserting some into others” indicates that the grave’s constriction and the interlocking of ribs are literal, not a metaphor for distress, as some deficient ones supposed, making the grave’s punishment spiritual, not physical. The correct view is that the Hereafter’s punishment and bliss involve both body and soul. (As stated in Al-Mirqat) 5 His statement: “until he is brought to the Reckoning” proves that the disbeliever is judged, contrary to some who thought disbelievers enter Hell without reckoning, unless “reckoning” means “retribution.” Qur’anic verses like And whoever’s scales are light (Al-A‘raf: 9) clearly indicate their reckoning. It is possible that some defiant sinners enter Hell without reckoning or record, just as some believers, extreme in patience and reliance, enter Paradise without reckoning, and Allah knows best. (As stated in Al-Mirqat)
۱ قوله : الموت بالجر تفسير لـ «هادم اللذات أو بدل منه كما يأتي فيما بعده، وبالنصب بإضمار أعني، وبالرفع بتقدير هو الموت. كذا في «المرقاة».
۲ قوله: العبد الفاجر : أي الفاسق، والمراد به الفرد الأكمل، وهو الكافر بقرينة مقابلته لقوله: «العبد المؤمن» سابقا، ولما سيأتي من قول القبر له بكونه أبغض من يمشي على ظهره، ومنه قوله تعالى: ﴿أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقَا (السجدة: ۱۸ الآية وقوله : «أو الكافر شك من الراوي لا للتنويع، وقد جرت عادة الكتاب والسنة على بيان حكم الفريقين في الدارين، والسكوت عن حال المؤمن الفاسق سترا عليه، أو ليكون بين الرجاء والخوف لا لإثبات المنزلة بين المنزلتين كما توهمت المعتزلة. كذا في «المرقاة».
۳ قوله : وقال رسول الله الله بأصابعه : أي أشار. كذا في «المرقاة».
٤ قوله: فأدخل بعضها في بعض وفيه إشارة إلى أن تضييق القبر واختلاف الأضلاع حقيقي، لا أنه مجاز عن ضيق الحال، وإن الاختلاف مبالغة في أنه على وجه الكمال، كما توهمه بعض أرباب النقصان حتى جعلوا عذاب القبر روحانيا لا جسمانيا، والصواب أن عذاب الآخرة ونعيمها متعلقان بهما. كذا في «المرقاة».
٥ قوله: حتى يفضي به إلى الحساب وفيه دليل على أن الكافر يحاسب خلافا لما توهم بعضهم أن الكافر يدخل النار بغير حساب، اللهم إلا أن يقال: المراد بالحساب الجزاء، وإن ظواهر الآيات من قوله: ﴿وَمَنْ خَفَّتْ مَوَازِينُهُ} (الأعراف: ۹ فصريح في حسابهم. نعم، يمكن أن يكون بعضهم من العصاة العتاة يدخلون النار من غير حساب ولا كتاب، كما يدخل بعض المؤمنين المبالغين في الصبر والتوكل على ما سبق بغير حساب، والله تعالى أعلم بالصواب. كذا في «المرقاة».
وَعَنْ أُبَيَ بْن كَعْبٍ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللَّهِ ﷺ إِذَا ذَهَبَ۱ ثُلُنَا اللَّيْلِ قَامَ فَقَالَ: «يَا أَيُّهَا النَّاسُ اذْكُرُوا اللهَ اذْكُرُوا اللهَ، جَاءَتِ الرَّاجِفَةُ، تَتْبَعُهَا الرَّادِفَةُ، جَاءَ الْمَوْتُ بِمَا فِيهِ، جَاءَ الْمَوْتُ بِمَا فِيهِ». رَوَاهُ التَّرْمِذِيُّ.
Ubayy ibn Ka‘b (may Allah be pleased with him) narrated that when two-thirds of the night had passed 1, the Messenger of Allah (ﷺ) stood and said: “O people, remember Allah, remember Allah! The quaking has come, followed by the subsequent. Death has come with all it entails, death has come with all it entails.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “when two-thirds of the night had passed, he stood” – this provides a basis for those who remind, like muezzins, that they should not rise before two-thirds of the night have passed. It also indicates the strong desirability of standing in prayer during the last third of the night. (As stated in Al-Mirqat)
۱ قوله : إذا ذهب ثلثا الليل قام إلخ في هذا مأخذ للمذكرين من المؤذنين، وأنه ينبغي لهم أن لا يقوموا قبل مضي الثلثين من الليل، وفيه إشارة إلى استحباب القيام في الثلث الأخير من الليل استحبابا مؤكدا، كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه)، عَنِ النَّبِيِّ ﷺ قَالَ: «يَقُوْلُ اللَّهُ جَلَّ ذِكْرُهُ: أَخْرِجُوا مِنَ النَّارِ مَنْ ذَكَرَنِي يَوْمًا أَوْ خَافَنِي فِي مَقَامٍ». رَوَاهُ التَّرْمِذِيُّ وَالْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Allah, Glorified be His mention, says: ‘Take out of the Fire whoever remembered Me for a day or feared Me in any situation.’” [Narrated by At-Tirmidhi and Al-Bayhaqi in Kitab al-Ba‘th wa An-Nushur]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا رَأَيْتُ مِثْلَ النَّارِ نَامَ هَارِبُهَا، وَلَا مِثْلَ الْجَنَّةِ نَامَ طَالِبُهَا». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I have not seen anything like the Fire whose fugitive sleeps, nor like Paradise whose seeker sleeps.” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ۱ خَافَ أَدْلَجَ وَمَنْ أَدْلَجَ بَلَغَ الْمَنْزِلَ، أَلَا إِنَّ سِلْعَةَ اللهِ غَالِيَةٌ، أَلَا إِنَّ سِلْعَةَ اللَّهِ الْجَنَّةُ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever fears sets out at night 1, and whoever sets out at night reaches the destination. Indeed, Allah’s commodity is precious; indeed, Allah’s commodity is Paradise.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Whoever fears” – Al-Tayyibi said: This is a metaphor the Prophet struck for the one journeying to the Hereafter. The devil is on his path, with the soul and its false aspirations as his allies. If he is vigilant in his journey and sincere in his deeds, he is safe from the devil and his plots, overcoming the path and its allies. He then indicated that the path to the Hereafter is difficult, and attaining it is arduous, not achieved with minimal effort. (As stated in Al-Mirqat)
۱ قوله: من خاف إلخ : قال الطيبي الله : هذا مثل ضربه النبي السالك الآخرة، فإن الشيطان على طريقه، والنفس وأمانيه الكاذبة أعوانه، فإن تيقظ في مسيره وأخلص النية في عمله أمن من الشيطان وكيده، ومن قطع الطريق بأعوانه، ثم أرشد إلى أن سلوك طريق الآخرة صعب وتحصيل الآخرة متعسر لا يحصل بأدنى سعي. كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: سَأَلْتُ رَسُوْلَ اللهِ ﷺ عَنْ هَذِهِ الْآيَةِ وَالَّذِينَ ۱ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) أَهُمْ الَّذِينَ يَشْرَبُونَ الْخَمْرَ وَيَسْرِقُونَ؟ قَالَ: «لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يَصُومُونَ وَيُصَلُّونَ وَيَتَصَدَّقُونَ، وَهُمْ يَخَافُونَ أَنْ لَا يُقْبَلَ مِنْهُمْ، أُولَئِكَ الَّذِينَ يُسَارِعُونَ فِي الْخَيْرَاتِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Aishah (may Allah be pleased with her) narrated that she asked the Messenger of Allah (ﷺ) about this verse: And those who give what they give while their hearts are fearful 1 (Al-Mu’minun: 60), saying: “Are they those who drink wine and steal?” He said: “No, O daughter of As-Siddiq. Rather, they are those who fast, pray, and give charity, yet fear that it may not be accepted from them. They are those who hasten to good deeds.” [Narrated by At-Tirmidhi and Ibn Majah]
Notes / الحواشي
1 His statement: And those who give what they give – the seven readers read: “yu’tuna ma ataw” (Al-Mu’minun: 60) from “giving,” though it has been read as “ya’tuna” from “coming.” Aishah’s question is not based on this reading, but the first is what appears in the texts. It seems the second was intended. It can be explained that the subject “gives” the act from himself and produces it. Understand. (As stated in Al-Lama’at)
۱ قوله: والذين يؤتون إلخ : قراءة السبعة : يُؤْتُونَ مَا ءَاتَوا (المؤمنون: ٦٠ من الإيتاء، وقد قرئ يأتون من الإتيان، وسؤال عائشة لا مبني على هذه القراءة، لكن الواقع في النسخ هو الأولى، والظاهر أن يكون الثانية، وقد يوجه بأن الفاعل يؤتي أي يعطي من نفسه الفعل ويخرج منها، فافهم. كذا في اللمعات».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَمَرَنِي رَبِّي بِتِسْعٍ: خَشْيَةِ الله فِي السِّرِّ وَالْعَلَانِيَةِ، وَكَلِمَةِ الْعَدْلِ فِي الْغَضَبِ وَالرِّضَا، وَالْقَصْدِ۱ فِي الْفَقْرِ وَالْغِنَى، وَأَنْ أَصِلَ مَنْ قَطَعَنِي، وَأُعْطِيَ مَنْ حَرمَنِي، وَأَعْفُوَ عَمَّنْ ظَلَمَنِي، وَأَنْ يَكُوْنَ صَمْتِي فِكْرًا وَنُطْقِي ذِكْرًا وَنَظَرِي عِبْرَةٌ، وَآمُرُ بِالْعُرْفِ، وَقِيلَ: «بِالْمَعْرُوْفِ». رَوَاهُ رَزِينُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “My Lord commanded me with nine: fearing Allah in secret and in public, speaking justly in anger and contentment, moderation 1 in poverty and wealth, connecting with those who cut me off, giving to those who deprive me, forgiving those who wrong me, making my silence reflection, my speech remembrance, and my gaze a lesson, and enjoining what is right.” It was said: “or the recognized good.” [Narrated by Razin]
Notes / الحواشي
1 His statement: “moderation in poverty and wealth” has two meanings. First: economy and balance in poverty and wealth, neither in extreme poverty nor extreme wealth, as sufficiency is preferred. Second: observing moderation in both states of poverty and wealth. His statement: “enjoining what is right” with an open ‘ayn and silent ra’ is the tenth mentioned, though he said: “My Lord commanded me with nine.” It is said this summarizes what was mentioned, as a conclusion, for the recognized good encompasses every accepted practice in religion. (As stated in Al-Lama’at)
۱ قوله : والقصد في الفقر والغنى : يحتمل معنيين، أحدهما: الاقتصاد والتوسط في الفقر والغنى، بأن لا يكون في نهاية الفقر ولا في نهاية الغنى، فإن المختار أن الكفاف أفضل، وثانيهما: رعاية الاعتدال في حالتي الفقر والغنى. قوله: «وآمر بالعرف بضم العين وسكون الراء هذا عاشر المذكورات، وقد قال : أمرني ربي بتسع»، فقيل: إن هذا مجمل ما ذكر بمنزلة، فذلكة الحساب، فإن المعروف يتناول كل عرف في الدين. كذا في اللمعات».
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مَا مِنْ عَبْدٍ مُؤْمِنٍ يَخْرُجُ مِنْ عَيْنَيْهِ دُمُوعٌ وَإِنْ كَانَ مِثْلَ رَأْسِ الذُّبَابِ مِنْ خَشْيَةِ اللَّهِ، ثُمَّ تُصِيبُ شَيْئًا مِنْ حُرِّ وَجْهِهِ إِلَّا حَرَّمَهُ اللهُ عَلَى النَّارِ». رَوَاهُ ابْنُ مَاجَه.
Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “No believing servant sheds tears, even the size of a fly’s head, from fear of Allah, which then touch his face’s heat, except that Allah forbids him from the Fire.” [Narrated by Ibn Majah]
وَعَنْ أَبِي جُحَيْفَةَ (رضي الله عنه) قَالَ: قَالُوا: يَا رَسُوْلَ اللهِ! قَدْ۱ شِبْتَ، قَالَ: «شَيَّبَتْنِي سُوْرَةُ هُودٍ وَأَخَوَاتُهَا ».۲ رَوَاهُ التَّرْمِذِيُّ.
Abu Juhaifah (may Allah be pleased with him) narrated that they said: “O Messenger of Allah, you have aged 1.” He said: “Surah Hud and its sisters 2 have aged me.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “you have aged” means signs of weakness appeared before the time of old age, not that much white hair appeared, as At-Tirmidhi narrated from Anas that he counted only fourteen white hairs on the Messenger of Allah’s head and beard. (As stated in Al-Mirqat) 2 His statement: “its sisters” means similar surahs mentioning the Resurrection and punishment. At-Tawrabushti said: It means concern for their contents of the Resurrection’s terrors and past nations’ events took its toll on me, aging me before my time out of fear for my nation. (As stated in Al-Mirqat)
۱ قوله: قد شبت: أي ظهر عليك آثار الضعف قبل أوان الكبر، وليس المراد منه ظهور كثرة الشعر الأبيض عليه؛ لما روى الترمذي عن أنس قال: ما عددت في رأس رسول الله له ولحيته إلا أربع عشرة شعرة بيضاء. كذا في «المرقاة».
۲ قوله: وأخواتها: أي وأشباهها من السور التي فيها ذكر القيامة والعذاب، قال التوربشتي الله يريد أن اهتماما بما فيها من أهوال القيامة والحوادث النازلة بالأمم الماضية أخذ مني مأخذه حتى شبت قبل أوان المشيب خوفا على أمتي. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ(رضي الله عنهما) قَالَ: قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ قَدْ شِبْتَ، قَالَ: شَيَّبَتْنِي هُودُ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ». رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that Abu Bakr said: “O Messenger of Allah, you have aged.” He said: “Hud, Al-Waqi‘ah, Al-Mursalat, Amma Yatasaa’alun, and When the sun is folded up have aged me.” [Narrated by At-Tirmidhi]
وَعَنْ أُمِّ الْعَلَاءِ الْأَنْصَارِيَّةِ (رضي الله عنهما) قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: «وَاللَّهِ لَا أَدْرِي وَاللَّهِ لَا أَدْرِي وَأَنَا رَسُوْلُ اللهِ مَا يُفْعَلُ بِي وَلَا بِكُمْ. رَوَاهُ الْبُخَارِيُّ.
قَالَ الشَّيْخُ التَّوْرَبُشْتِيُّ : لَا يَجُوزُ حَمْلُ هَذَا الْحَدِيْثِ وَمَا وَرَدَ فِي مَعْنَاهُ عَلَى أَنَّ النَّبِيَّ ﷺ كَانَ مُتَرَدِّدًا فِي عَاقِبَةِ أَمْرِهِ غَيْرَ مُتَيَقَّنٍ بِمَالِهِ عِنْدَ اللَّهِ مِنَ الْحُسْنَى؛ لِمَا وَرَدَ عَنْهُ مِنَ الْأَحَادِيثِ الصِّحَاحِ الَّتِي يَنْقَطِعُ الْعُذْرُ دُوْنَهَا بِخَلَافِ ذَلِكَ، وَأَنَّى يُحْمَلُ عَلَى ذَلِكَ وَهُوَ الْمُخْبِرُ عَنِ اللَّهِ تَعَالَى أَنَّهُ يُبَلِّغُهُ الْمَقَامَ الْمَحْمُوْدَ، وَأَنَّهُ أَكْرَمُ الْخَلَائِقِ عَلَى اللَّهِ تَعَالَى، وَأَنَّهُ أَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَعٍ إِلَى غَيْرِ ذَلِكَ، انْتَهَى وَقَالَ الطَّيْبِيُّ : فِيْهِ وُجُوهُ، أَحَدُهَا: أَنْ يَكُوْنَ هَذَا مَنْسُوْخًا بِقَوْلِهِ تَعَالَى: {لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِن ذَنْبِكَ وَمَا تَأَخَرَ}(الفتح: ٢ كَمَا ذَكَرَهُ ابْنُ عَبَّاسٍ (رضي الله عنهما) فِي قَوْلِهِ تَعَالَى: ﴿ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ} (الأحقاف: 9.
Umm Al-Ala Al-Ansariyyah (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “By Allah, I do not know, by Allah, I do not know, though I am the Messenger of Allah, what will be done with me or with you.” [Narrated by Bukhari]
Sheikh At-Tawrabushti said: This Hadith and similar ones must not be interpreted as the Prophet (ﷺ) being uncertain about his fate or unaware of his good standing with Allah, given the authentic Hadiths that decisively contradict this, stating he will attain the Praised Station, is the most honored of creation with Allah, the first to intercede and be interceded for, among others. Ibn Abbas (may Allah be pleased with them both) said regarding Allah’s statement: And I do not know what will be done with me or with you (Al-Ahqaf: 9).
وَعَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى (رضي الله عنهما) قَالَ: قَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ(رضي الله عنهما): هَلْ تَدْرِي مَا ۱ قَالَ أَبِي لِأَبِيكَ؟ قَالَ: قُلْتُ: لَا ، قَالَ : فَإِنَّ أَبِي قَالَ لِأَبِيكَ : يَا أَبَا مُوسَى هَلْ يَسُرُّكَ إِسْلَامُنَا مَعَ رَسُولِ اللهِ ﷺ وَهِجْرَتُنَا مَعَهُ وَجِهَادُنَا مَعَهُ وَعَمَلُنَا كُلُّهُ مَعَهُ بَرَدَ لَنَا، وَأَنَّ كُلَّ عَمَلٍ عَمِلْنَاهُ بَعْدَهُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ؟ فَقَالَ أَبُوكَ لِأَبِي: لَا ، وَاللَّهِ قَدْ جَاهَدْنَا بَعْدَ رَسُولِ اللهِ ﷺ وَصَلَّيْنَا وَصُمْنَا وَعَمِلْنَا خَيْرًا كَثِيرًا وَأَسْلَمَ عَلَى أَيْدِينَا بَشَرٌ كَثِيرُ، وَإِنَّا لَنَرْجُو ذَلِكَ، فَقَالَ أَبِي : لَكِنِّي أَنَا وَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ لَوَدِدْتُ۲ أَنَّ ذَلِكَ بَرَدَ لَنَا، وَأَنَّ كُلَّ شَيْءٍ عَمِلْنَاهُ بَعْدُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ، فَقُلْتُ: إِنَّ أَبَاكَ وَاللَّهِ خَيْرٌ مِنْ أَبِي. رَوَاهُ الْبُخَارِيُّ.
Abu Burdah ibn Abi Musa (may Allah be pleased with them both) narrated that Abdullah ibn Umar (may Allah be pleased with them both) said to me: “Do you know what 1 my father said to your father?” I said: “No.” He said: “My father said to your father: ‘O Abu Musa, would it please you that our Islam with the Messenger of Allah (ﷺ), our migration with him, our jihad with him, and all our deeds with him be secured for us, and that everything we did after him we are saved from, balanced evenly?’ Your father said to my father: ‘No, by Allah, we fought jihad after the Messenger of Allah (ﷺ), prayed, fasted, and did much good, and many people embraced Islam through us, and we hope for that.’ My father said: ‘But I, by the One in Whose Hand is Umar’s soul, wish 2 that it was secured for us, and that everything we did after was saved, balanced evenly.’ I said: ‘By Allah, your father was better than mine.’” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “Do you know what my father said to your father” means regarding the dominance of fear, the chapter’s theme. His statement: “secured” means established, as in “a right was secured for us against so-and-so,” meaning established. (Extracted from Al-Mirqat) 2 His statement: “I wish that it was secured for us” – this pertains to the eminent Companions and great caliphs. As for those after them, their acts of obedience, often filled with conceit, pride, and showing off, are usually causes of sins and means of punishment for the disobedient, unless Allah favors them with His mercy and care, joining the wrongdoers with the righteous. (As stated in Al-Mirqat)
۱ قوله: ما قال أبي لأبيك: أي في أمر غلبة الخوف المعنون به الباب. وقوله: «برد» أي ثبت من قولهم: برد لنا على فلان حق أي ثبت. التقطته من «المرقاة».
۲ قوله: لوددت أن ذلك برد لنا إلخ : هذا بالنسبة إلى أجلاء الصحابة وعظماء الخلافة، وأما من بعدهم فطاعاتهم المشحونة بالغرور والعجب والرياء أسباب للمعاصي ووسائل لعقوبات العاصي غالبا إلا أن يتفضل الله برحمته وعين عنايته بأن يلحق المسيئين بالمحسنين. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه)، قَالَ: إِنَّكُمْ لَتَعْمَلُونَ أَعْمَالًا هِيَ أَدَقُ فِي۱ أَعْيُنِكُمْ مِنَ الشَّعَرِ إِنْ كُنَّا لَنَعُدُّهَا عَلَى عَهْدِ النَّبِيِّ ﷺ مِنَ الْمُوبِقَاتِ يَعْنِي الْمُهْلِكَاتَ. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: “You do deeds that are finer in 1 your eyes than a hair, which we used to count among the destructive sins in the time of the Prophet (ﷺ).” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “finer in your eyes than a hair” has two meanings. First: they do deeds considered the best among us. Second: you disregard and belittle them, while we counted them among the destructive sins. The second meaning is supported by the statement in another Hadith: “Beware of the belittled sins.” (As stated in Al-Lama’at)
۱ قوله: هي أدق في أعينكم من الشعر إلخ فيه معنيان، أحدهما: يعملون أعمالا هي أحسن الأعمال عندنا، وثانيهما: لا تبالون به وتستصغرونها، وكنا نعدها من المهلكات، ويؤيد المعنى الثاني قوله في الحديث الثاني: إياك ومحقرات الذنوب أي التي تحقرونها. كذا في «اللمعات».
وَعَنْ عَائِشَةَ (رضي الله عنها) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوْبِ؛ فَإِنَّ لَهَا مِنَ اللهِ ظَالِبًا» . رَوَاهُ ابْنِ مَاجَه وَالدَّارِمِيُّ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Aishah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “O Aishah, beware of belittled sins, for they have a pursuer from Allah.” [Narrated by Ibn Majah, Ad-Darimi, and Al-Bayhaqi in Shu‘ab al-Iman]
وَعَنْ جَابِرٍ(رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «عُرِضَتْ عَلَيَّ النَّارُ فَرَأَيْتُ فِيهَا امْرَأَةً مِنْ بَنِي إِسْرَائِيلَ تُعَذِّبُ فِي هِرَّةٍ لَهَا رَبَطَتْهَا، فَلَمْ تُطْعِمُهَا وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ خَشَاشِ الْأَرْضِ حَتَّى مَاتَتْ جُوْعًا، وَرَأَيْتُ عَمْرَو بْنَ عَامِرٍ الْخُزَاعِيَّ يَجُرُّ۱ قُصْبَهُ فِي النَّارِ، وَكَانَ أَوَّلَ مَنْ سَيِّبَ السَّوَائِبَ». رَوَاهُ مُسْلِمٌ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Fire was shown to me, and I saw in it a woman from the Children of Israel being punished for a cat she tied up, neither feeding it nor letting it eat from the vermin of the earth until it died of hunger. And I saw Amr ibn Amir Al-Khuza‘i dragging 1 his intestines in the Fire, and he was the first to let loose the grazing animals.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “dragging his intestines in the Fire” – perhaps the Prophet (ﷺ) was shown the rest of what he was punished for in the Fire. (As stated in Al-Mirqat)
۱ قوله: يجر قصبه في النار: لعل النبي ﷺ كوشف من سائر ما كان يعاقب به في النار. كذا في «المرقاة».
وَعَنْ أَبِي عَامِرٍ أَوْ أَبِي ۱ مَالِكِ الْأَشْعَرِيِّ قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: لَيَكُونَنَّ مِنْ أُمَّتِي أَقْوَامٌ يَسْتَحِلُّونَ الْحِرَ وَالْحَرِيرَ۲ وَالْخَمْرَ وَالْمَعَارِفَ، وَلَيَنْزِلَنَّ۳ أَقْوَامُ إِلَى جَنْبِ عَلَمٍ يَرُوحُ عَلَيْهِمْ بِسَارِحَةٍ لَهُمْ يَأْتِيهِمْ رَجُلٌ لِحَاجَةٍ فَيَقُوْلُوْنَ: ارْجِعْ إِلَيْنَا غَدًا، فَيُبَيِّتُهُمْ اللهُ وَيَضَعُ٤ الْعَلَمَ وَيَمْسَخُ ٥ آخَرِينَ قِرَدَةً وَخَنَازِيرَ إِلَى يَوْمِ٦ الْقِيَامَةِ». رَوَاهُ الْبُخَارِيُّ.
وَفِيهِ ٧ الْحِرَ بِالْحَاءِ وَالرَّاءِ الْمُهْمَلَتَيْنِ وَهُوَ الصَّوَابُ، نَصَّ عَلَيْهِ الشَّيْخُ التَّوْرَبُشْتِي وَصَاحِبُ الْمَفَاتِيحِ»، كَذَا فِي سُنَنِ أَبِي دَاوُدَ وَفِيْهِ : يَرُوْحُ عَلَيْهِمْ رَجُلٌ بِسَارِحَةٍ لَهُمْ، كَذَا رَوَاهُ مُسْلِمٌ فِي كِتَابِهِ.
Abu Amir or Abu 1 Malik Al-Ash‘ari narrated that he heard the Messenger of Allah (ﷺ) say: “There will be among my nation people who deem lawful the private parts 2, silk, wine, and musical instruments. And there will surely be 3 people who settle by a landmark, tending to their grazing animals. A man will come to them for a need, and they will say: ‘Return to us tomorrow.’ Allah will cause them to perish overnight, lay down 4 the landmark, and transform 5 others into monkeys and pigs until 6 the Day of Resurrection.” [Narrated by Bukhari]
And in it 7, “the private parts” with unpointed ha and ra is correct, as confirmed by Sheikh At-Tawrabushti and the author of Al-Mafatih, as in Sunan Abi Dawud, and in it: “a man tends to their grazing animals,” as narrated by Muslim in his book.
Notes / الحواشي
1 His statement: “or Abu Malik Al-Ash‘ari” – he is also called Al-Ashja‘i, and his name is disputed. Bukhari narrated his Hadith with uncertainty, saying: “from Abu Malik Al-Ash‘ari or Abu Amir.” (As stated in Al-Mirqat) 2 His statement: “silk, wine, and musical instruments” – with an open mim, meaning instruments of amusement like the tambourine, lute, flute, and similar. They consider these prohibitions lawful by citing doubts and weak evidence. For example, when told that wearing silk is forbidden, many rulers and commoners say: “If it were forbidden, judges and great scholars would not wear it,” thus falling into deeming the prohibited lawful. (As stated in Al-Mirqat) 3 His statement: “there will surely be people” – meaning among them, as is evident from their deserving punishment. (As stated in Al-Mirqat) 4 His statement: “lay down the landmark” means the mountain upon some, as indicated by “transform others.” (As stated in Al-Mirqat) 5 His statement: “transform others” – this Hadith indicates that in the end times, there will be trials and transformation of forms. Let the believing sinner avoid lest he fall into punishment and transformation. Al-Khattabi said: It shows that transformation and sinking can occur in this nation, as in other nations, contrary to those who claim it does not, saying transformation is only of hearts. I say: What negates it in Hadiths is either understood as applying to the early period of the nation, specified by this Hadith for the end times, or it applies to the transformation and sinking of the entire nation, while this refers to some. Allah knows best. (As stated in Al-Mirqat) 6 His statement: “until the Day of Resurrection” indicates their transformation extends to death, and since whoever dies has his resurrection, it is possible their gathering will be in those forms. (As stated in Al-Mirqat) 7 His statement: “the private parts” – Sheikh At-Tawrabushti said: “Private parts” with unpointed ha and light ra refers to the private area. This word was miswritten in the book Al-Masabih. Some Hadith narrators mistook it for “khazz” with pointed kha and za, but khazz is not forbidden to be deemed lawful. This is supported by the author of Al-Mafatih, explaining Al-Masabih, that “private parts” with unpointed ha and ra, originally “harah,” plural “ahrab,” means the private area. In the end times, some may commit adultery, believing that if the husband and wife consent, all forms of enjoyment are lawful, saying: “A woman is like a garden; just as a garden’s owner can allow its fruit to anyone, so can a husband allow his wife to anyone.” Those with this belief are the libertines and heretics. As for wearing silk, it is forbidden for men, and whoever deems it lawful is a disbeliever. (As stated in Al-Mirqat)
۱ قوله : أو أبي مالك الأشعري: ويقال له: الأشجعي، واسمه مختلف فيه، وقد أخرج حديثه البخاري بالشك، فقال: عن أبي مالك الأشعري أو أبي عامر . كذا في «المرقاة».
۲ قوله: الحرير والخمر والمعازف بفتح الميم أي آلات اللهو يضرب بها كالطنبور والعود والمزمار ونحوها، والمعنى يعدون هذه المحرمات حلالات بإيرادات شبهات وأدلة واهيات، منها: إن كثير من الأمراء والعوام إذا قيل لهم : لبس الحرير حرام، يقولون: لو كان حراما لما لبسه القضاة وعلماء الأعلام، فيقعون في استحلال الحرام. كذا في «المرقاة».
۳ قوله: ولينزلن أقوام إلخ : أي منهم على ما هو الظاهر من استحقاقهم العذاب. كذا في «المرقاة».
٤ قوله: ويضع العلم: أي الجبل على بعضهم كما يدل عليه قوله: ويمسخ آخرين». كذا في «المرقاة».
٥ قوله: ويمسخ آخرين أفاد هذا الحديث أنه يكون في آخر الزمان نزول الفتن ومسخ الصور فليجتنب المؤمن العاصي كيلا يقع في العذاب ومسخ الصور، قال الخطابي فيه بيان أن المسخ قد يكون في هذه الأمة وكذلك الخسف كما كانا في سائر الأمم، خلاف قول من زعم أن ذلك لا يكون إنما مسخها بقلوبها، أقول: فما جاء في الأحاديث من نفيها، فهو إما محمول على أول زمان الأمة فهو عام خص منه آخر الزمان بهذا الحديث، وإما محمول على مسخ جميع الأمة وخسفهم، والمثبت منهما ما وقع لبعضهم، والله تعالى أعلم. كذا في المرقاة».
٦ قوله: إلى يوم القيامة: إشارة إلى أن مسخهم امتد إلى الموت، وإن من مات فقد قامت قيامته، ويمكن أن يكون حشرهم على تلك الصور أيضا. كذا في «المرقاة».
٧ قوله: وفيه الحر : قال الشيخ التوربشتي : الحر بتخفيف الراء الفرج، وقد صحف هذا اللفظ في كتاب «المصابيح».
وكذلك صحفه بعض الرواة من أصحاب الحديث، فحسبوه الخز بالخاء والزاي المنقوطتين، والخز لم يحرم حتى يستحل. ويؤيده ما ذكره صاحب المفاتيح من شراح المصابيح من أن الحر بحاء مهملة مكسورة وراء مهملة مخففة وأصله الحرح، فحذفت الحاء الأخيرة وجمعه أحراح، والحر الفرج يعني قد يكون جماعة في آخر الزمان يزنون ويعتقدون أنه إذا رضي الزوج والمرأة حل منها جميع أنواع الاستمتاعات، ويقولون: المرأة مثل البستان، فكما أن لصاحب البستان أن يبيح ثمرة بستانه لمن شاء، فكذلك للزوج أن يبيح زوجته لمن شاء، والذين لهم هذا الاعتقاد هم الحرفيون والملاحدة وأما لبس الحرير فهو حرام على الرجال، ومن اعتقد حله فهو كافر. كذا في «المرقاة».
وَعَنْ زَيْنَبَ بِنْتِ جَحْشٍ(رضي الله عنهما) أَنَّ رَسُوْلَ اللهِ ﷺ دَخَلَ عَلَيْهَا يَوْمًا فَزِعًا يَقُوْلُ: «لَا إِلَهَ إِلَّا اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرِّ قَدْ اقْتَرَبَ، فُتِحَ الْيَوْمَ۱ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ»، وَحَلَّقَ بِإِصْبَعِهِ الْإِبْهَامِ وَالَّتِي تَلِيهَا، قَالَتْ زَيْنَبُ: فَقُلْتُ: يَا رَسُولَ اللهِ، أَفَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ، إِذَا كَثُرَ الْخَبَثُ». مُتَّفَقٌ عَلَيْهِ.
Zainab bint Jahsh (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) entered upon her one day in a state of alarm, saying: “There is no god but Allah. Woe to the Arabs from an evil that has drawn near. Today, an opening 1 has been made in the barrier of Gog and Magog like this,” and he made a circle with his thumb and the finger next to it. Zainab said: “I said: ‘O Messenger of Allah, will we perish while there are righteous among us?’ He said: ‘Yes, if wickedness abounds.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “an opening in the barrier of Gog and Magog” – it means there was no hole in that barrier until that day, when it opened. Its opening is a sign of the Hour’s nearness. When it widens, they will emerge, after the Antichrist, as will come soon. Gog and Magog are two tribes of disbelieving humans from the Turks. (As stated in Al-Mirqat)
۱ قوله: فتح اليوم من ردم يأجوج ومأجوج إلخ والمراد أنه لم يكن في ذلك الردم ثقبة إلى اليوم، وقد انفتحت فيه، = إذ انفتاحها من علامات قرب الساعة، فإذا اتسعت خرجوا، وذلك بعد خروج الدجال كما سيأتي قريبا، ويأجوج ومأجوج جنسان من بني آدم، وطائفتان كافرتان من الترك. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا أَنْزَلَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ، ثُمَّ بُعِثُوا عَلَى أَعْمَالِهِمْ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “When Allah sends down punishment upon a people, it afflicts whoever is among them, then they are resurrected according to their deeds.” [Agreed Upon]
وَعَنْ جَابِرٍ (رضي الله عنه)قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ. رَوَاهُ مُسْلِمٌ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Every servant is resurrected upon what he died upon.” [Narrated by Muslim]
Chapter on the Changing of People
Notes / الحواشي
1 His statement: “the changing of people” – it means with the change of time, as is the apparent meaning aligning with the content of most Hadiths in this chapter. Alternatively, it refers to the variation in their states and ranks in their circumstances, encompassing the change of their times, as suggested by the apparent meaning of the first Hadith. Reflect on this.