بَابُ الْإِنْذَارِ وَالتَّحْذِيْرِWarning and Caution
عَنْ عِيَاضِ بْنِ حِمَارِ الْمُجَاشِعِيِّ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ ذَاتَ يَوْمٍ فِي خُطْبَتِهِ: «أَلَا إِنَّ رَبِّي أَمَرَنِي أَنْ أُعَلِّمَكُمْ مَا جَهِلْتُمْ مِمَّا عَلَّمَنِي يَوْمِي هَذَا، كُلُّ۱ مَالٍ نَحَلْتُهُ عَبْدًا حَلَالٌ، وَإِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ كُلَّهُمْ، وَإِنَّهُمْ أَتَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ، وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُمْ، وَأَمَرَتْهُمْ أَنْ يُشْرِكُوا بِي مَا لَمْ أُنْزِلْ بِهِ سُلْطَانًا، وَإِنَّ اللَّهَ نَظَرَ إِلَى أَهْلِ الْأَرْضِ فَمَقَتَهُمْ عَرَبَهُمْ۲ وَعَجَمَهُمْ إِلَّا بَقَايَا مِنْ أَهْلِ الْكِتَابِ، وَقَالَ: إِنَّمَا بَعَثْتُكَ لِأَبْتَلِيَكَ وَأَبْتَلِي بِكَ، وَأَنْزَلْتُ عَلَيْكَ كِتَابًا لَا يَغْسِلُهُ۳ الْمَاءُ تَقْرَؤُهُ ٤ نَائِمًا وَيَقْظَانَ، وَإِنَّ اللَّهَ أَمَرَنِي أَنْ أُحَرِّقَ قُرَيْشًا، فَقُلْتُ: رَبِّ إِذًا يَتْلَغُوا رَأْسِي فَيَدَعُوهُ خُبْزَةً، قَالَ: اسْتَخْرِجُهُمْ كَمَا اسْتَخْرَجُوكَ، وَاغْزُهُمْ نُغْزِكَ، وَأَنْفِقْ فَسَنُنْفِقَ عَلَيْكَ، وَابْعَثْ جَيْشًا نَبْعَثْ خَمْسَةً مِثْلَهُ، وَقَاتِلْ بِمَنْ أَطَاعَكَ مَنْ عَصَاكَ». رَوَاهُ مُسْلِمٌ.
Iyadh ibn Himar Al-Mujashi‘i (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said one day in his sermon: “Indeed, my Lord has commanded me to teach you what you are ignorant of from what He taught me this day: Every 1 wealth I have bestowed upon a servant is lawful. I created all My servants as upright monotheists, but devils came to them and led them astray from their religion, forbade them what I made lawful for them, and commanded them to associate with Me that for which I sent no authority. Allah looked at the people of the earth and despised them, both their Arabs 2 and non-Arabs, except for remnants of the People of the Book. He said: ‘I have sent you to test you and to test others through you. I revealed to you a Book that water cannot wash away 3, which you recite 4 while sleeping and awake.’ Allah commanded me to burn Quraysh, so I said: ‘My Lord, then they would crush my head, leaving it like bread.’ He said: ‘Drive them out as they drove you out, fight them and We will fight with you, spend and We will spend on you, send an army and We will send five like it, and fight with those who obey you against those who disobey you.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Every wealth I have bestowed upon a servant is lawful” – it is clarified in Al-Mirqat that Al-Qadi explained: His statement, “Every wealth I have bestowed,” is a report of what Allah taught and revealed to him that day. The meaning is that whatever wealth I have given a servant is lawful for him, and no one may forbid it to him, such as the Bahirah, Sa’ibah, and the like. It is not for anyone to say this implies that the forbidden is not provision, for all provision Allah directs to a servant He has bestowed and given, and all that He has bestowed and given is lawful, so all provision He provides is lawful. This would imply that what is not lawful is not provision. We say: Provision is broader than giving, as it includes ownership. Thus, the jurists said: If a man says to his wife, “If you give me a thousand, you are divorced,” and she gives him a thousand, she is divorced, and the thousand enters his ownership, but this is not so with provision. 2 His statement: “their Arabs and non-Arabs” – a substitute for the pronoun. Non-Arabs mean those other than Arabs. The meaning is: He despised them for their evil deeds, corrupt beliefs, and their agreement before Muhammad’s (ﷺ) mission on polytheism and immersion in disbelief. (As stated in Al-Mirqat) 3 His statement: “that water cannot wash away” – meaning We did not suffice with placing it in books that water could wash away, but made it a Qur’an preserved in the hearts of believers. Alternatively, washing refers to abrogation, and water is a metaphor, meaning no book will come after it to abrogate it, nor did a book come before it to nullify it, as Allah said: Falsehood cannot approach it from before it or from behind it (Fussilat: 42). (As stated in Al-Mirqat) 4 His statement: “you recite while sleeping and awake” – with a silent qaf, meaning it becomes so ingrained in you that it is present in your mind and your soul turns to it in most states, so you do not forget it whether sleeping or awake. (As stated in Al-Mirqat)
۱ قوله: كل مال نحلته عبدا حلال إلخ : قال في المرقاة: وتوضيحه ما حققه القاضي حيث قال: قوله: «كل مال نحلته حكاية ما علمه الله تعالى وأوحي إليه في يومه هذا، والمعنى ما أعطيت عبدا من مال فهو حلال له، ليس لأحد أن يحرم عليه، كالبحيرة والسائبة وغيرهما. وليس لقائل أن يقول: هذا يقتضي أن لا يكون الحرام رزقا؛ لأن كل رزق ساقه الله تعالى إلى عبد نحله وأعطاه، وكل ما نحله وأعطاه فهو حلال، فيكون كل رزق رزقه الله إياه فهو حلال وذلك يستلزم أن يكون كل ما ليس بحلال ليس برزق؛ لأنا نقول: الرزق أعم من الإعطاء؛ فإنه يتضمن التمليك، ولذا قال الفقهاء: لو قال لامرأته: إن أعطيتني ألفًا فأنت طالق، فأعطته ألفا بانت، ودخل الألف في ملكه، ولا كذلك الرزق.
۲ قوله : عربهم وعجمهم بدل من الضمير، والمراد بالعجم غير العرب والمعنى: أبغضهم بسوء صنيعهم وخبث عقيدتهم واتفاقهم قبل بعثة محمد الله على الشرك وانغماسهم في الكفر. كذا في «المرقاة».
۳ قوله : لا يغسله الماء: أي لم نكتف بإيداعه الكتب فيغسله الماء، بل جعلناه قرآنا محفوظا في صدور المؤمنين، أو المراد بالغسل النسخ والماء مثل، أي لا ينزل بعده كتاب ينسخه، ولا نزل قبله كتاب يبطله ، كما قال تعالى: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ) (فصلت: ٤٢). كذا في «المرقاة».
٤ قوله: تقرأه نائما ويقظان: بسكون القاف، والمعنى: يصير لك ملكة بحيث يحضر في ذهنك وتلتفت إليه نفسك في أغلب الأحوال، فلا تغفل عنه نائما ويقظان. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: لَمَّا نَزَلَتْ: وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ صَعِدَ النَّبِيُّ ﷺ عَلَى الصَّفَاء فَجَعَلَ يُنَادِي يَا بَنِي فِهْرٍ يَا بَنِي عَدِيٌّ لِبُطُونِ قُرَيْشٍ حَتَّى اجْتَمَعُوا، فَقَالَ: «أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ أَكُنْتُمْ مُصَدِّقِي؟» قَالُوا: نَعَمْ، مَا جَرَّبْنَا عَلَيْكَ إِلَّا صِدْقًا، قَالَ: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ، فَقَالَ أَبُو لَهَبٍ: تَبَا لَكَ سَائِرَ الْيَوْمِ أَلِهَذَا جَمَعْتَنَا؟ فَنَزَلَتْ: {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ}(المسد: 1 . مُتَّفَقٌ عَلَيْهِ .
وَفِي رِوَايَةِ: نَادَى: يَا بَنِي عَبْدِ مَنَافٍ إِنَّمَا مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ رَأَى الْعَدُوَّ، فَانْطَلَقَ يَرْبَأُ أَهْلَهُ فَخَشِيَ أَنْ يَسْبِقُوهُ، فَجَعَلَ يَهْتِفُ: يَا صَبَاحَاهُ».
Ibn Abbas (may Allah be pleased with them both) narrated: When the verse And warn your closest kindred (Ash-Shu‘ara: 214) was revealed, the Prophet (ﷺ) climbed Safa and began calling: “O Banu Fihr, O Banu Adi,” to the clans of Quraysh until they gathered. He said: “If I told you that cavalry were in the valley intending to raid you, would you believe me?” They said: “Yes, we have only experienced truth from you.” He said: “Then I am a warner to you before a severe punishment.” Abu Lahab said: “May you perish for the rest of the day! Is this why you gathered us?” Then the verse was revealed: May the hands of Abu Lahab perish, and may he perish (Al-Masad: 1). [Agreed Upon]
In another narration: He called: “O Banu Abd Manaf, my example and yours is like a man who saw the enemy, went to warn his people, feared they would overtake him, and began shouting: ‘O morning!’”
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: لَمَّا نَزَلَتْ وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ دَعَا النَّبِيُّ قُرَيْشًا فَاجْتَمَعُوا، فَعَمَّ وَخَصَّ، فَقَالَ: «يَا بَنِي كَعْبِ بْنِ لُؤَيِّ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا بَنِي مُرَّةَ بنِ كَعْبٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا بَنِي عَبْدِ شَمْسٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا بَنِي عَبْدِ مَنَافٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا بَنِي هَاشِمٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ، يَا فَاطِمَةُ! أَنْقِذِي نَفْسَكِ مِنَ النَّارِ فَإِنِّي ١ لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا غَيْرَ أَنَّ لَكُمْ رَحِمًا سَأَبُلُّهَا بِبَلَالِهَا». رَوَاهُ مُسْلِمٌ.
وَفِي الْمُتَّفَقِ عَلَيْهِ : قَالَ: «يَا مَعْشَرَ قُرَيْسٍ اشْتَرُوا أَنْفُسَكُمْ لَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا، يَا بَنِي عَبْدِ مَنَافٍ لَا أُغْنِي عَنْكُمْ مِنَ اللهِ شَيْئًا، يَا عَبَّاسُ بْنَ عَبْدِ الْمُطَّلِبِ لَا أُغْنِي عَنْكَ مِنَ اللهِ شَيْئًا، وَيَا صَفِيَّةُ عَمَّةَ رَسُولِ اللهِ لَا أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا، وَيَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ سَلِينِي مَا شِئْتِ مِنْ مَالِي، لَا أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا». وَقَالَ صَاحِبُ «الْمَدَارِكِ خَصَّهُمْ لِنَفْيِ التَّهْمَةِ إِذِ الْإِنْسَانُ يُسَاهِلُ قَرَابَتَهُ أَوْ لِيَعْلَمُوْا أَنَّهُ لَا يُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئًا، وَأَنَّ النَّجَاةَ فِي اتَّبَاعِهِ دُوْنَ قُرْبِهِ.
Abu Hurairah (may Allah be pleased with him) narrated: When the verse And warn your closest kindred (Ash-Shu‘ara: 214) was revealed, the Prophet (ﷺ) called Quraysh, and they gathered. He spoke generally and specifically, saying: “O Banu Ka‘b ibn Lu’ay, save yourselves from the Fire! O Banu Murrah ibn Ka‘b, save yourselves from the Fire! O Banu Abd Shams, save yourselves from the Fire! O Banu Abd Manaf, save yourselves from the Fire! O Banu Hashim, save yourselves from the Fire! O Banu Abd Al-Muttalib, save yourselves from the Fire! O Fatimah, save yourself from the Fire, for I 1 possess nothing for you from Allah except the ties of kinship, which I will honor with its due.” [Narrated by Muslim]
In the narration [Agreed Upon]: He said: “O assembly of Quraysh, purchase yourselves; I cannot avail you anything against Allah. O Banu Abd Manaf, I cannot avail you anything against Allah. O Abbas ibn Abd Al-Muttalib, I cannot avail you anything against Allah. O Safiyyah, aunt of the Messenger of Allah, I cannot avail you anything against Allah. O Fatimah, daughter of Muhammad, ask me whatever you wish of my wealth, but I cannot avail you anything against Allah.” The author of Al-Madarik said: He specified them to dispel any suspicion, as a person may be lenient with relatives, or to make them know he cannot avail them anything against Allah, and that salvation lies in following him, not in nearness to him.
Notes / الحواشي
1 His statement: “for I possess nothing for you from Allah” – this monotheism aligns with exclusivity. Though he may benefit believers with intercession where he intercedes and is interceded for, he expressed it absolutely to instill fear against relying on him and to encourage striving. This is further explained in Zayd’s Amr. (As stated in Al-Mirqat)
۱ قوله: فإني لا أملك لكم من الله شيئًا وهذا التوحيد على وفق التفريد، وهو اله وإن كان قد ينفع المؤمنين بالشفاعة حيث يشفع ويشفع، لكن أطلقه ترهيبا لهم على الاتكال عليه وترغيبا لهم على الاجتهاد، وفي أمر زاد المعاد. كذا في «المرقاة».
وَعَنْ أَبِي عُبَيْدَةَ وَمُعَاذِ بْنِ جَبَلٍ (رضي الله عنهما) عَنْ رَسُوْلِ اللَّهِ ﷺ قَالَ: «إِنَّ هَذَا الْأَمْرَ بَدَأَ نُبُوَّةً وَرَحْمَةً، ثُمَّ يَكُونُ خِلَافَةً وَرَحْمَةً، ثُمَّ مَلِكًا عَضُوْضًا، ثُمَّ كَائِنُ جَبَرِيَّةً وَعُتُوا وَفَسَادًا فِي الْأَرْضِ يَسْتَحِلُّوْنَ الْحَرِيرَ وَالْفُرُوْجَ وَالْخُمُوْرَ، يُرْزَقُوْنَ عَلَى ذَلِكَ وَيُنْصَرُوْنَ حَتَّى يَلْقُوا اللَّهَ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Ubaidah and Mu‘adh ibn Jabal (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “This matter began as prophethood and mercy, then it will be caliphate and mercy, then a harsh kingship, then tyranny, arrogance, and corruption on earth. They will deem lawful silk, private parts, and wine. They will be provided for despite this and will be granted victory until they meet Allah.” [Narrated by Al-Bayhaqi in Shu‘ab Al-Iman]
وَعَنْ النُّعْمَانِ بْنِ بَشِيرٍ (رضي الله عنه) عَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: تَكُونُ النُّبُوَّةُ فِيكُمْ مَا شَاءَ اللهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ اللَّهُ تَعَالَى، ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ أَنْ تَكُونَ مَا شَاءَ اللهُ ، ثُمَّ يَرْفَعُهَا اللَّه تَعَالَى، ثُمَّ تَكُونُ مُلْكًا عَاضًا، فَيَكُونُ مَا شَاءَ اللهُ أَنْ يَكُونَ، ثُمَّ يَرْفَعُهَا الله تَعَالَى ثُمَّ تَكُونُ مُلْكًا جَبْرِيَّةً، فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا اللهُ تَعَالَى، ثُمَّ تَكُونُ خِلَافَةً عَلَى مِنْهَاجِ النُّبُوَّةِ ثُمَّ سَكَتَ. قَالَ حَبِيبٌ فَلَمَّا قَامَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ كَتَبْتُ إِلَيْهِ بِهَذَا الْحَدِيثِ أُذَكِّرُهُ إِيَّاهُ وَقُلْتُ: أَرْجُو أَنْ يَكُونَ أَمِيرُ الْمُؤْمِنِينَ بَعْدَ الْمُلْكِ الْعَاضُ، وَالْجُبْرِيَّةِ يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ»، وَقَالَ عَلِيُّ الْقَارِي رَحِمَهُ اللهُ الْبَارِيُّ: وَالْمُرَادُ يَكُوْنُ الْخِلَافَةُ ثَانِيًا عَلَى مِنْهَاجِ النُّبُوَّةِ زَمَنَ عِيسَى عَلَيْهِ السَّلَامُ وَالْمَهْدِيَّ رَحِمَهُ اللَّهُ تَعَالَى.
Nu‘man ibn Bashir (may Allah be pleased with him) narrated from Hudhaifah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Prophethood will remain among you as long as Allah wills, then He will remove it when He wills. Then there will be a caliphate on the prophetic way as long as Allah wills, then Allah will remove it. Then there will be a harsh kingship as long as Allah wills, then Allah will remove it. Then there will be a tyrannical rule as long as Allah wills, then Allah will remove it. Then there will be a caliphate on the prophetic way.” Then he fell silent. Habib said: When Umar ibn Abd Al-Aziz rose, I wrote to him with this Hadith to remind him, saying: “I hope that the Commander of the Faithful is the one after the harsh kingship and tyranny,” meaning Umar ibn Abd Al-Aziz. [Narrated by Ahmad and Al-Bayhaqi in Dala’il An-Nubuwwah] Ali Al-Qari (may Allah have mercy on him) said: The intended meaning is that the caliphate on the prophetic way will occur again in the time of Jesus (peace be upon him) and the Mahdi (may Allah have mercy on him).
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «إِنَّ أَوَّلَ مَا يُكْفَأُ». قَالَ زَيْدُ ابْنُ يَحْيَى الرَّاوِيُّ: يَعْنِي الْإِسْلَامَ كَمَا يُكْفَأُ الْإِنَاءُ يَعْنِي الْخَمْرَ قِيلَ: فَكَيْفَ يَا رَسُوْلَ اللهِ؟ وَقَدْ بَيَّنَ اللهُ فِيهَا مَا بَيَّنَ؟ قَالَ: يُسَمُّونَهَا بِغَيْرِ اسْمِهَا فَيَسْتَحِلُّونَهَا». رَوَاهُ الدَّارِميُّ.
Aishah (may Allah be pleased with her) narrated: I heard the Messenger of Allah (ﷺ) say: “The first thing to be overturned 1,” – Zaid ibn Yahya, the narrator, said: meaning Islam, as a vessel is overturned, meaning wine. It was said: “How, O Messenger of Allah, when Allah has clarified what He clarified about it?” He said: “They will name it with other than its name and thus deem it lawful.” [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “The first thing to be overturned” – Al-Qadi said: The meaning is that the first of the prohibitions to be consumed and boldly drunk in Islam, as water is boldly drunk, is wine. They will justify its permissibility by naming it something else, like nabidh or muthallath. This implies that nabidh and muthallath are lawful, and that a thing’s reality does not change by changing its name, as a black person is called camphor. Thus, it is not valid to infer the prohibition of the modern coffee by claiming it is among the names of wine or drunk in the manner of drinkers. We say: There is no specificity to coffee then, as milk, water, and rosewater are similar. The customary drinking in the Two Holy Mosques and elsewhere is not like the drinking of the corrupt, which involves various fermented drinks and communal drinking in a single state. This removes the resemblance and dispels the doubt. Its permissibility is supported by Allah’s statement: It is He who created for you all that is on the earth (Al-Baqarah: 29). The default ruling for things is permissibility unless diverted by evidence from the Book, Sunnah, consensus, or valid analogy. (As stated in Al-Mirqat)
۱ قوله: أول ما يكفأ : قال القاضي: والمعنى أن أول ما يشرب من المحرمات ويجترأ على شربه في الإسلام كما يشرب الماء ويجترأ عليه هو الخمر، ويؤولون في تحليلها بأن يسموها بغير اسمها، كالنبيذ والمثلث انتهى، فيفيد أن النبيذ والمثلث حلالان، وأن حقيقة الشيء لا يتغير بتغير اسم شيء عليه، كما يسمى الزنجي بالكافور، فلا يصح استدلال من توهم حرمة القهوة المحدثة بأنها من أسماء الخمر، ولا بأنها تشرب على هيئة أهل الشرب؛ لأنا نقول: لا خصوصية حينئذ بالقهوة، فإن اللبن والماء وماء الورد كذلك على أن الشرب المتعارف في الحرمين الشريفين وغيرهما ليس على منوال شرب الفَسَقَةِ؛ فإنه يتناول الزبادي المتعددة وشرب جماعة في حالة متحدة، وبهذا تزول المشابهة وترتفع الشبهة، ومما يدل على إباحتها ما نص الله في كلامه بقوله: ﴿هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا (البقرة: ٢٩)، وإن الأصل في الأشياء الإباحة ما لم يصرف عنها دليل من الكتاب والسنة وإجماع الأمة أو القياس على وجه الصحة. كذا في «المرقاة».
وَعَنْ أَبِي مُوسَى(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أُمَّتِي هَذِهِ أُمَّةً مَرْحُومَةٌ لَيْسَ۱عَلَيْهَا عَذَابٌ فِي الْآخِرَةِ عَذَابُهَا فِي الدُّنْيَا الْفِتَنُ وَالزَّلَازِلُ وَالْقَتْلُ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu Musa (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “This nation of mine is a nation shown mercy. It has 1 no punishment in the Hereafter; its punishment is in this world through trials, earthquakes, and killing.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “It has no punishment in the Hereafter” – it is said: The Hadith is specific to a group that does not commit major sins. It may refer to a specific group within the nation, such as the witnessing Companions, or the will is implied, as Allah said: Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills (An-Nisa: 48). Al-Muzhir said: This is a problematic Hadith, as it implies that none of his nation, whether they committed major sins or not, will be punished, yet Hadiths confirm punishment for those who commit major sins. Unless it is interpreted to mean the nation that follows him as they should, emulating what Allah commanded and avoiding what He forbade. Al-Tayyibi said: The Hadith is meant to praise his nation and distinguish them among other nations with Allah’s care and mercy. If they are afflicted with a calamity in this world, even a thorn’s prick, Allah expiates a sin for it in the Hereafter. This trait is not for other nations, supported by its mention and follow-up with “shown mercy,” indicating their distinction with Allah’s care and mercy. Resorting to the implication is inappropriate in this context. This mercy is indicated by: My mercy encompasses all things, so I will decree it for those who fear (Al-A‘raf: 156) to those who follow the Messenger, the unlettered Prophet (Al-A‘raf: 157). In summary, as Al-Sayyid said: It does not mean that none of his nation will be punished in the Hereafter, but that his nation is distinguished with abundant mercy from Allah. They are afflicted in this world with something for which they are rewarded and their sins are expiated, a state not for other nations, indicating the vastness of His mercy, especially for this nation. (As stated in Al-Mirqat)
1 His statement: “Book of Trials” – Trials, the plural of trial, is synonymous with test or affliction in both wording and meaning. The author of Al-Mishkat arranged the Book of Trials, organizing chapters within it until the end of the book. The specific reason for this, particularly for chapters like Virtues and Merits, is unclear, as the concept of trials does not seem to apply directly. If considered in terms of our obligation to believe and submit to them, then everything mentioned in the book falls under this category, so what is the reason for this specific designation? (As stated in Al-Lama’at)
۱ قوله: ليس عليها عذاب في الآخرة إلخ قيل: الحديث خاص بجماعة لم تأت كبيرة، ويمكن أن تكون الإشارة إلى جماعة خاصة من الأمة، وهم المشاهدون من الصحابة أو المشيئة مقدرة؛ لقوله تعالى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ (النساء : ٤٨ ، وقال المظهر : هذا حديث مشكل؛ لأن مفهومه أن لا يعذب أحد من أمته ، سواء فيه من ارتكب الكبائر وغيره، فقد وردته الأحاديث بتعذيب مرتكب الكبيرة، اللهم إلا أن يؤول بأن المراد بالأمة هنا من اقتدى به كما ينبغي، ويتمثل بما أمر الله وينتهي عما نهاه.
وقال الطيبي لله الحديث وارد في مدح أمته الله واختصاصهم من بين سائر الأمم بعناية الله تعالى ورحمته عليهم، وأنهم إن أصيبوا بمصيبة في الدنيا حتى الشوكة يشاكها أن الله يكفر بها في الآخرة ذنبا من ذنوبهم، وليست هذه الخاصية لسائر الأمم، ويؤيده ذكر هذه وتعقيبها بقوله : مرحومة؛ فإنه يدل على مزية تمييزهم بعناية الله تعالى ورحمته والذهاب إلى المفهوم مهجور في مثل هذا المقام، وهذه الرحمة هي المشار إليها بقوله: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ﴾ (الأعراف : ١٥٦) إلى قوله: ﴿الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ﴾ (الأعراف: ١٥٧)، انتهى. كذا في المرقاة». وحاصله ما قال السيد: لم يرد يرد أنه لا يعذب أحد من أمته في الآخرة، بل أراد اختصاص أمته بمزيد رحمة من الله تعالى، وأنهم أصيبوا في الدنيا بشيء يثابوا عليه ويكفر به ذنوبهم، وليست هذه الحالة لسائر الأمم، وبالجملة إشارة إلى سعة رحمته، لا سيما بالنسبة إلى هذه الأمة.
۱ قوله: كتاب الفتن الفتن جمع فتنة كالمحن والمحنة لفظا ومعنى الفتنة هي الاختبار والامتحان، ثم إن مؤلف المشكاة لله جعل كتاب الفتن، ورتب فيها أبوابا إلى آخر الكتاب، ولا يظهر له وجه خصوصا باب الفضائل والمناقب ولا يظهر معنى الافتنان، ولو اعتبر باعتبار إنا مكلفون باعتقادها وانقيادها، فكل ما ذكر في الكتاب من هذا القبيل، فما وجه التخصيص ؟ كذا في اللمعات».