كِتَابُ الْفِتَنِTribulations
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».
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)
عَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ : قَامَ ۱ فِينَا رَسُوْلُ اللهِ ﷺ مَقَامًا مَا تَرَكَ شَيْئًا يَكُونُ فِي مَقَامِهِ ذَلِكَ إِلَى قِيَامِ السَّاعَةِ إِلَّا حَدَّثَ بِهِ، حَفِظَهُ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ، قَدْ عَلِمَهُ أَصْحَابِي هَؤُلَاءِ وَإِنَّهُ لَيَكُونُ مِنْهُ الشَّيْءُ قَدْ نَسِيتُهُ، فَأَرَاهُ فَأَذْكُرُهُ كَمَا يَذْكُرُ الرَّجُلُ وَجْهَ الرَّجُلِ إِذَا غَابَ عَنْهُ ثُمَّ إِذَا رَآهُ عَرَفَهُ». مُتَّفَقٌ عَلَيْهِ .
Hudhaifah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) stood among us in a gathering 1 and did not leave out anything that would occur from that moment until the establishment of the Hour except that he spoke of it. Those who memorized it memorized it, and those who forgot it forgot it. These companions of mine knew it, and when something from it happens that I had forgotten, I see it and recall it, just as a man recalls the face of another when he is absent, then recognizes him when he sees him. [Agreed Upon]
Notes / الحواشي
1 His statement: “stood among us in a gathering” – the word “gathering” is either a verbal noun, a noun of place, or a noun of time. It is said: The negated clause, “did not leave out anything,” is a description. His statement: “that would occur” means that exists, describing “anything.” His statement: “in that gathering” relates to “leave out,” with “gathering” standing in place of the pronoun of the described. His statement: “that” describes “gathering,” referring to its time. His statement: “until the establishment of the Hour” is the limit for “occur.” The meaning is: He stood in a gathering where he did not omit anything that would happen, and it is fitting that he informed about the trials that would appear from that time until the Hour. (As stated in Al-Mirqat)
۱ قوله: قام فينا رسول الله ﷺ مقاما: إما مصدر ميمي أو اسم مكان. وقيل: اسم زمان، والجملة المنفية وهي قوله: ما ترك شيئًا إلخ » صفة. وقوله: «يكون بمعنى يوجد صفة شيئًا. وقوله: «في مقامه» متعلق بـ «ترك» ووضع مقامه موضع ضمير الموصوف. وقوله: «ذلك صفة مقامه إشارة إلى زمانه . وقوله: «إلى قيام الساعة» غاية لـ يكون». والمعنى: قام مقام ما ترك شيئًا يحدث فيه، وينبغي أن يخبر بما يظهر من الفتن من ذلك الوقت إلى قيام الساعة إلا حدث به. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: وَاللهِ مَا أَدْرِي أَنَسِيَ أَصْحَابِي أَمْ تَنَاسَوْا وَاللَّهِ مَا تَرَكَ رَسُوْلُ اللهِ مِنْ قَائِدِ۱ فِتْنَةٍ إِلَى أَنْ تَنْقَضِيَ الدُّنْيَا يَبْلُغُ مَنْ مَعَهُ ثَلَاثَ مِائَةٍ فَصَاعِدًا إِلَّا قَدْ سَمَّاهُ لَنَا بِاسْمِهِ وَاسْمِ أَبِيهِ وَاسْمِ قَبِيلَتِهِ». رَوَاهُ أَبُوْ دَاوُدَ.
Hudhaifah (may Allah be pleased with him) narrated: By Allah, I do not know whether my companions forgot or pretended to forget, but by Allah, the Messenger of Allah (ﷺ) did not leave out any leader 1 of a trial until the end of the world, whose followers would reach three hundred or more, except that he named him for us by his name, his father’s name, and his tribe’s name. [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “leader of a trial” – meaning a caller to misguidance and an instigator of innovation. (As stated in Al-Mirqat)
۱ قوله : قائد فتنة : أي داعي ضلالة وباعث بدعة. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ ﷺ عَنِ الْخَيْرِ وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ مَخَافَةَ أَنْ يُدْرِكَنِي، قَالَ: قُلْتُ: يَا رَسُولَ اللهِ! إِنَّا كُنَّا فِي جَاهِلِيَّةٍ وَشَرِّ فَجَاءَنَا اللَّهُ بِهَذَا الْخَيْرِ، فَهَلْ ۱ بَعْدَ هَذَا الْخَيْرِ مِنْ شَرِّ؟ قَالَ: «نَعَمْ»، قُلْتُ: وَهَلْ بَعْدَ ذَلِكَ الشَّرِّ مِنْ خَيْرٍ؟ قَالَ: «نَعَمْ، وَفِيهِ دَخَنٌ قُلْتُ: وَمَا دَخَنُهُ؟ قَالَ: قَوْمٌ يَسْتَنُّونَ بِغَيْرِ سُنَّتِي، وَيَهْدُونَ بِغَيْرِ هَدْيِي، تَعْرِفُ مِنْهُمْ وَتُنْكِرُ قُلْتُ: فَهَلْ بَعْدَ ذَلِكَ الْخَيْرِ مِنْ شَرِّ؟ قَالَ: «نَعَمْ، دُعَاةٌ إِلَى أَبْوَابِ جَهَنَّمَ، مَنْ أَجَابَهُمْ إِلَيْهَا قَذَفُوهُ فِيهَا قُلْتُ: يَا رَسُولَ اللَّهِ صِفْهُمْ لَنَا، فَقَالَ: «هُمْ مِنْ جِلْدَتِنَا، وَيَتَكَلَّمُونَ بِأَلْسِنَتِنَا قُلْتُ: فَمَا تَأْمُرُنِي إِنْ أَدْرَكَنِي ذَلِكَ؟ قَالَ: «تَلْزَمُ جَمَاعَةَ الْمُسْلِمِينَ وَإِمَامَهُمْ»، قُلْتُ: فَإِنْ لَمْ يَكُنْ لَهُمْ جَمَاعَةٌ وَلَا إِمَامُ، قَالَ: «فَاعْتَزِلْ تِلْكَ الْفِرَقَ كُلَّهَا، وَلَوْ أَنْ تَعَضَّ بِأَصْلِ شَجَرَةٍ حَتَّى يُدْرِكَكَ الْمَوْتُ وَأَنْتَ عَلَى ذَلِكَ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ: «يَكُونُ بَعْدِي أَئِمَّةً لَا يَهْتَدُونَ بِهُدَايَ وَلَا يَسْتَنُّونَ بِسُنَّتِي، وَسَيَقُومُ فِيهِمْ رِجَالٌ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِينِ فِي جُثْمَانِ إِنْسٍ قَالَ حُذَيْفَةُ: قُلْتُ: كَيْفَ أَصْنَعُ يَا رَسُولَ اللَّهِ! إِنْ أَدْرَكْتُ ذَلِكَ؟ قَالَ: «تَسْمَعُ وَتُطِيعُ لِلْأَمِيرِ، وَإِنْ ضُرِبَ ظَهْرُكَ وَأُخِذَ مَالُكَ فَاسْمَعْ وَأَطِعْ».
Hudhaifah (may Allah be pleased with him) narrated: People used to ask the Messenger of Allah (ﷺ) about good, but I used to ask him about evil, fearing it would overtake me. I said: “O Messenger of Allah, we were in ignorance and evil, then Allah brought us this good. Is there 1 after this good any evil?” He said: “Yes.” I said: “And is there after that evil any good?” He said: “Yes, but it will have some taint.” I said: “What is its taint?” He said: “A people who follow other than my Sunnah and guide by other than my guidance; you will recognize some of their deeds and disapprove of others.” I said: “Is there after that good any evil?” He said: “Yes, callers at the gates of Hell; whoever responds to their call, they will cast him into it.” I said: “O Messenger of Allah, describe them to us.” He said: “They are from our skin and speak our tongues.” I said: “What do you command me if that overtakes me?” He said: “Hold fast to the community of Muslims and their leader.” I said: “What if they have no community or leader?” He said: “Then withdraw from all those groups, even if you must bite onto the root of a tree until death overtakes you in that state.” [Agreed Upon]
In a narration by Muslim: He said: “After me, there will be leaders who do not follow my guidance nor adhere to my Sunnah. Men will rise among them with the hearts of devils in human form.” Hudhaifah said: I said: “What should I do, O Messenger of Allah, if that overtakes me?” He said: “Listen and obey the leader, even if he strikes your back and takes your wealth; listen and obey.”
Notes / الحواشي
1 His statement: “Is there after this good any evil” – it is said: The first evil refers to the trials that occurred during the killing of Uthman (may Allah be pleased with him) and afterward. The second good refers to what occurred during the caliphate of Umar ibn Abd Al-Aziz (may Allah be pleased with him). Those “you recognize and disapprove of” refer to the rulers after him, some adhering to the Sunnah and justice, others calling to innovation and acting unjustly, or some doing good at times and evil at others, depending on their pursuit of desires and worldly goals, not aiming to prioritize the Hereafter or uphold it, as some rulers of our time do. Alternatively, the first evil refers to the trial of Uthman and what followed, the second good to the reconciliation of Al-Hasan with Muawiyah and the consensus upon him, and the taint to what occurred in his time from some rulers like Ziyad in Iraq and the opposition of the Khawarij. His statement: “callers at the gates of Hell” – the plural of caller. Al-Ashraf said: A group calling people to misguidance and blocking them from guidance through various deceptions, from good to evil, Sunnah to innovation, and asceticism to worldly desire. The Prophet (ﷺ) made the callers’ invitation and the response of the invited a cause for casting them into Hell and their entry into it, likening each type of deception to a gate of Hell. (As stated in Al-Mirqat)
۱ قوله : فهل بعد هذا الخير من شر إلخ : قيل : المرد بالشر الأول الفتن التي وقعت عند قتل عثمان الله وما بعده، وبالخير الثاني ما وقع في خلافة عمر بن عبد العزيز الله وبالذين تعرف منهم وتنكر الأمراء بعده، فكان فيهم من يتمسك بالسنة والعدل، ومنهم من يدعو إلى البدعة ويعمل بالجور، أو ومنهم من يعمل بالمعروف تارة ويعمل بالمنكر أخرى، بحسب ما يقع لهم من تتبع الهوى وتحصيل غرضهم من أمور الدنيا، لا أنهم يريدون تحري الأخرى، ورعاية الدار الأخرى كما عليه بعض أمراء زماننا. وقيل: المراد من الشر الأول فتنة عثمان الله وما بعده، وبالخير الثاني ما وقع من صلح الحسن مع معاوية والإجماع عليه، وبالدخن ما كان في زمنه من بعض الأمراء كزياد بالعراق، وخلاف من خالف عليه من الخوارج. وقوله: دعاة على أبواب جهنم جمع داع، قال الأشرف أي جماعة يدعون الناس إلى الضلالة ويصدونهم عن الهدى بأنواع من التلبيس، ومن الخير إلى الشر، ومن السنة إلى البدعة، ومن الزهد إلى الرغبة، جعل النبي دعوة الدعاة وإجابة المدعوين سببًا لإدخالهم إياهم في جهنم ودخولهم فيها، وجعل كل نوع من أنواع التلبيس بمنزلة باب من أبواب جهنم. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قُلْتُ: يَا رَسُوْلَ اللهِ أَيَكُوْنُ بَعْدَ هَذَا الْخَيْرِ شَرٌّ كَمَا كَانَ قَبْلَهُ شَرٌّ؟ قَالَ: «نَعَمْ»، قُلْتُ: فَمَا الْعِصْمَةُ؟ قَالَ: «السَّيْفُ» قُلْتُ: وَهَلْ بَعْدَ هَذَا السَّيْفِ بَقِيَّةٌ؟ قَالَ: «نَعَمْ، تَكُوْنُ إِمَارَةً عَلَى أَقْذَاءٍ وَهُدْنَةٌ عَلَى دَخَنٍ قُلْتُ: ثُمَّ مَاذَا؟ قَالَ: «ثُمَّ تَنْشَأُ دُعَاةُ الضَّلَالَةِ فَإِنْ كَانَ لِلَّهِ يَوْمَئِذٍ فِي الْأَرْضِ خَلِيفَةٌ جَلَدَ ظَهْرَكَ وَأَخَذَ مَالَكَ فَأَطِعْهُ وَإِلَّا فَمُتْ۱ وَأَنْتَ عَاضٌ عَلَى جِذْلِ شَجَرَةٍ قُلْتُ : ثُمَّ مَاذَا؟ قَالَ: «يَخْرُجُ الدَّجَّالُ بَعْدَ ذَلِكَ، مَعَهُ نَهَرُ وَنَارُ، فَمَنْ وَقَعَ فِي نَارِهِ وَجَبَ أَجْرُهُ وَحُطَّ وِزْرُهُ، وَمَنْ وَقَعَ فِي نَهَرِهِ وَجَبَ وِزْرُهُ وَحُطَ أَجْرُهُ» قَالَ: قُلْتُ : ثُمَّ مَاذَا؟ قَالَ: «ثُمَّ يُنْتَجُ الْمُهْرُ ، فَلَا يُرْكَبُ حَتَّى تَقُومَ السَّاعَةُ».
وَفِي رِوَايَةٍ قَالَ: هُدْنَةٌ عَلَى دَخَنٍ وَجَمَاعَةً عَلَى أَقْدَاءٍ»، قُلْتُ: يَا رَسُولَ اللَّهِ الْهُدْنَةُ عَلَى الدَّخَنِ مَا هِيَ؟ قَالَ: «لَا تَرْجِعُ قُلُوبُ أَقْوَامٍ عَلَى الَّذِي كَانَتْ عَلَيْهِ قُلْتُ: هَلْ بَعْدَ هَذَا الْخَيْرِ شَرٌّ؟ قَالَ: «فِتْنَةٌ عَمْيَاءُ صَمَّاءُ ، عَلَيْهَا دُعَاةُ عَلَى أَبْوَابِ النَّارِ، فَإِنْ مِتَّ يَا حُذَيْفَةُ وَأَنْتَ عَاضٌ عَلَى جِذْلٍ خَيْرٌ لَكَ مِنْ أَنْ تَتَّبِعَ أَحَدًا مِنْهُمْ». رَوَاهُ أَبُو دَاوُدَ. .
Hudhaifah (may Allah be pleased with him) narrated: I said: “O Messenger of Allah, will there be evil after this good, as there was evil before it?” He said: “Yes.” I said: “What is the protection?” He said: “The sword.” I said: “Is there anything after this sword?” He said: “Yes, a leadership on falsehood and a truce with taint.” I said: “Then what?” He said: “Then callers to misguidance will arise. If Allah has a caliph on earth at that time who strikes your back and takes your wealth, obey him; otherwise, die 1 while biting onto the root of a tree.” I said: “Then what?” He said: “Then the Dajjal will emerge, with a river and a fire. Whoever falls into his fire will earn his reward and have his burden lifted, and whoever falls into his river will earn his burden and have his reward lifted.” I said: “Then what?” He said: “Then a foal will be born, but it will not be ridden until the Hour is established.”
In another narration: He said: “A truce with taint and a community on falsehood.” I said: “O Messenger of Allah, what is the truce with taint?” He said: “The hearts of some people will not return to what they were upon.” I said: “Is there evil after this good?” He said: “A blind, deaf trial, with callers at the gates of the Fire. If you die, O Hudhaifah, while biting onto a root, it is better for you than following any of them.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “die” – it is as if he expressed obscurity and isolation with death, for the greatest pleasure of life comes from fame, mingling, and prominence. His statement: “biting onto the root of a tree” – the root being its base – is a metaphor for enduring hardships. (As stated in Al-Mirqat)
۱ قوله: فمت: كأنه عبر عن الخمول والعزلة بالموت؛ فإن غالب لذة الحياة تكون بالشهرة والخلطة والجلوة. وقوله: وأنت عاض على جذل شجرة وعض جذل الشجرة - وهو أصلها - كناية عن مكابدة الشدائد. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «سَتَكُونُ فِتْنَةٌ۱ صَمَّاءُ بَكْمَاءُ عَمْيَاءُ، مَنْ أَشْرَفَ لَهَا اسْتَشْرَفَتْ لَهُ، وَإِشْرَافُ اللِّسَانِ فِيهَا كَوُقُوعِ السَّيْفِ». رَوَاهُ أَبُو دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There will be a trial 1, deaf, mute, and blind. Whoever approaches it, it will seize him, and the approach of the tongue in it is like the strike of a sword.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “a trial, deaf, mute, and blind” – meaning they do not distinguish between truth and falsehood in it, nor hear advice or the command to good and prohibition of evil. Rather, whoever speaks the truth in it is harmed and falls into trials and afflictions. (As stated in Al-Mirqat)
۱ قوله: فتنة صماء إلخ والمعنى لا يميزون فيها بين الحق والباطل، ولا يسمعون النصيحة والأمر بالمعروف والنهي عن المنكر، بل من تكلم فيها بحق أوذي ووقع في الفتن والمحن كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ (رضي الله عنهما) قَالَ: كُنَّا قُعُودًا عِنْدَ النَّبِيِّ ﷺ فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ ۱ الْأَحْلَاسِ فَقَالَ قَائِلٌ: وَمَا فِتْنَةُ الْأَحْلَاسِ؟ قَالَ: هِيَ هَرَبٌ وَحَرْبٌ ثُمَّ فِتْنَةُ السَّرَّاءِ دَخَنُهَا۲ مِنْ تَحْتِ قَدَمَيْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي وَلَيْسَ مِنِّي، وَإِنَّمَا أَوْلِيَائِي الْمُتَّقُونَ، ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كَوَرِكِ۳ عَلَى ضِلَعٍ، ثُمَّ فِتْنَةُ الدُّهَيْمَاءِ، لَا تَدَعُ أَحَدًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لَطَمَتْهُ لَطْمَةً، فَإِذَا قِيلَ: انْقَضَتْ تَمَادَتْ، يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا وَيُمْسِي كَافِرًا، حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ: فُسْطَاطِ إِيمَانٍ لا نِفَاقَ فِيهِ ، وَفُسْطَاطِ٤ نِفَاقٍ لَا إِيمَانَ فِيهِ، فَإِذَا كَانَ ذَلِكَ فَانْتَظِرُوا الدَّجَّالَ مِنْ يَوْمِهِ أَوْ مِنْ غَدِهِ». رَوَاهُ أَبُو دَاوُدَ.
Abdullah ibn Umar (may Allah be pleased with them both) narrated: We were sitting with the Prophet (ﷺ), and he spoke extensively about trials until he mentioned the trial of Al-Ahlas 1. Someone said: “What is the trial of Al-Ahlas?” He said: “It is flight and war. Then the trial of As-Sarra, its taint 2 coming from beneath the feet of a man from my household who claims to be from me but is not, for my allies are only the pious. Then people will reconcile on a man like a hip 3 on a rib. Then the trial of Ad-Duhaima, which will not leave anyone of this nation without striking them a blow. When it is said to have ended, it persists. A man will be a believer in the morning and a disbeliever by evening, until people become two camps: a camp of faith with no hypocrisy and a camp 4 of hypocrisy with no faith. When that happens, expect the Dajjal that day or the next.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “trial of Al-Ahlas” – the meaning of Ahlas is known, and the trial is attributed to it due to its persistence, as Ahlas remains constantly under clothing, or likened to it in its murkiness, or because Ahlas is spread in homes, indicating the necessity of staying home and isolating in that time. The trial of As-Sarra is the subject, and “its taint” is its predicate, conjoined with “It is flight and war.” It is also narrated with the accusative, conjoined with “trial of Al-Ahlas.” “Its taint” is an independent clause explaining it, meaning the cause of its occurrence is excessive prosperity, abundant wealth, or because it delights the disbelievers due to the flaw in religion and weakness among Muslims. (As stated in Al-Lama’at with modifications) 2 His statement: “its taint coming from beneath the feet of a man from my household” – the author of Bazl Al-Majhud said: It appears to me that this is the trial that occurred in Ramadan of the year 1334 AH, caused by Sharif Husayn ibn Ali, who was a governor under the Ottoman rule, then secretly corresponded with a Christian state during the great war between the Ottoman state and the Christian state. He joined the Christian state secretly, agreed with them to fight the Ottomans, killed the Ottoman soldiers in Mecca, and took their women captive. He then assumed rule, calling himself King of the Hijaz, and his rule lasted about ten years before collapsing. People reconciled on his son, Ali ibn Al-Husayn, but his rule was unstable, like a hip on a rib. This trial was called As-Sarra because its foundation and causes were secret. The Christian state enticed him secretly, sending him thousands in secret to rebel against the Islamic state and deviate from it. He distributed some of these funds among the Bedouins, agreeing with them to fight the Muslim Ottomans, all in secret. The Ottoman commander in Mecca learned of some of this trial and asked the Sharif about it, who swore at the Ka‘bah that it was baseless, reassuring the commander. Then what happened occurred: the killing of Muslims, capturing their women, and sending them to the disbelievers. There is no power or strength except with Allah, the Exalted, the Mighty. It is also possible that As-Sarra refers to joy, as after severe siege and hardship, money, grains, and food were distributed to the Arabs after extreme poverty, such that one of the poorest Bedouins, who did not own two coins, owned forty-eight thousand, like Ubayd Allah ibn Huwaymil Al-Hazimi, and others. I heard this from a scholar of Medina known to me for trustworthiness and precision. 3 His statement: “like a hip on a rib” – a metaphor, meaning he is unstable, as a hip, due to its weight, does not stay firm on a rib due to its thinness. It means he is unfit for leadership due to lack of knowledge, weak judgment, and patience. (As stated in Al-Mirqat) 4 His statement: “a camp of hypocrisy with no faith” – meaning none at all or incomplete, due to the actions of hypocrites like lying, betrayal, breaking covenants, and the like. (As stated in Al-Mirqat)
۱ قوله: فتنة الأحلاس : قد علم معنى الحلس، وإنما أضيفت الفتنة إليها لدوامها؛ لأن الحلس يبقى تحت الثياب دائما، أو تشبيها به في الكدرة، أو بمجرد أن الأحلاس تفرش وتبسط في البيوت، ففيه إشارة إلى التزام البيوت والعزلة في ذلك الزمان. وفتنة السراء بالرفع مبتدأ، و «دخنها خبره، فهو عطف على جملة هي هرب وحرب، ويروى بالنصب عطفا على فتنة الأحلاس»، و«دخنها» إلخ جملة مستأنفة لبيانها، أي السبب في وقوعها السرور كثرة النعم وفضول الأموال، أو لأنها تسر الكفار لوقع الخلل في الدين والفترة في المسلمين. كذا في «اللمعات» مع تغير.
۲ قوله : دخنها من تحت قدمي رجل من أهل بيتي إلخ قال صاحب البذل المجهود والذي يظهر لي أنه هي الفتنة التي حدثت في رمضان سَنَةَ ألف وثلاث مائة وأربع وثلاثين، ومنشؤها أن الشريف حسين بن علي كان في زمن حكومة الأتراك شريفا تابعا لحكومتهم، ثم راسل إحدى سلطنة من النصارى في زمان الحرب الكبير، وكان الحرب بين سلطنة الأتراك وحكومة النصرانية فلحق بالحكومة النصرانية سرّا و وافق معهم على حرب الأتراك، فقتل الأتراك الذين كانوا في مكة المكرمة من جند الأتراك وسبى نساءهم، ثم تولى الحكومة بنفسه، وسمى نفسه ملك الحجاز، وبقي حكومته قريبا من عشر سنين، ثم اضمحل أمره واصطلح الناس على حكومة ابنه علي بن الحسين، ولم ينتظم له أمر، فبقي كورك على ضلع.
وإنما سميت هذه الفتنة فتنة السراء؛ لأن مبناها وأسباب حديثهما كانت في السر، فإن الحكومة النصرانية أماله إليها سرا، وأرسل إليها من الجنيات ألوفًا في السر ، ليبغي على حكومة الإسلام وينحرف عنها، فقسم من هذه الجنيات في أهل البدو، وتوافق معهم على قتال الأتراك المسلمين، وكل ذلك في السر، واتفق أن قائد الأتراك الذي كان بمكة أخبر بشيء من هذه الفتنة، فسأل الشريف عنها، فحلف عند الكعبة أنه لا أصل له حتى اطمأن قائد الأتراك، ثم وقع ما وقع من قتل المسلمين وسبى نسائهم وإرسالهم إلى الكفار، ولا حول ولا قوة إلا بالله العلي العظيم. ويحتمل أن يكون السراء من السرور؛ لأن في ذلك الزمان بعد الحصار والمضايقة الشديدة نثرت على العرب الجنيات والحبوب وسائر الأطعمة بعد الفقر الشديد، حتى أن أحدهم من أفقر العربان لا يملك جنيتين ملك ثمانية وأربعين ألف جنيا، وهو عبيد الله بن هويمل الحازمي، وكذلك غيره سمعت هذا من أحد علماء المدينة كان عندي موصوفا بالثقة والإتقان.
۳ قوله: كورك على ضلع وهذا مثل، والمراد أنه لا يكون على ثبات؛ لأن الورك لثقله لا يثبت على الضلع لدقته، والمعنى أنه يكون غير أهل الولاية لقلة علمه وخفة رأيه وحلمه. كذا في «المرقاة».
٤ قوله: فسطاط نفاق لا إيمان فيه : أي أصلا أو كمالا، لما فيه من أعمال المنافقين من الكذب والخيانة ونقض العهد وأمثال ذلك. كذا في «المرقاة».
وَعَنْ أَبِي مُوسَى (رضي الله عنه) عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: «إِنَّ بَيْنَ يَدَيِ السَّاعَةِ فِتَنَّا كَقِطَعِ۱ اللَّيْلِ الْمُظْلِمِ، يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا وَيُمْسِي كَافِرًا، وَيُمْسِي۲ مُؤْمِنًا وَيُصْبِحُ كَافِرًا، الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي فَكَسِّرُوا قِسِيَّكُمْ وَقَطَّعُوا أَوْتَارَكُمْ، وَاضْرِبُوا سُيُوفَكُمْ بِالْحِجَارَةِ، فَإِنْ دُخِلَ عَلَى أَحَدٍ مِنْكُمْ فَلْيَكُنْ كَخَيْرِ ابْنَيْ آدَمَ». رَوَاهُ أَبُو دَاوُدَ.
وَفِي رِوَايَةٍ لَهُ: ذُكِرَ إِلَى قَوْلِهِ: خَيْرٌ مِنَ السَّاعِي ثُمَّ قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: «كُونُوا أَحْلَاسَ بُيُوتِكُمْ».
وَفِي رِوَايَةِ التَّرْمِذِيِّ: أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ فِي الْفِتْنَةِ: «كَسَّرُوا فِيهَا قِسِيَّكُمْ، وَقَطَّعُوا فِيهَا أَوْتَارَكُمْ، وَالْزَمُوا فِيهَا أَجْوَافَ بُيُوتِكُمْ، وَكُونُوا كَابْنِ آدَمَ»، وَقَالَ: هَذَا حَدِيثُ صَحِيحٌ غَرِيبٌ.
Abu Musa (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Before the Hour, there will be trials like patches 1 of dark night. A man will be a believer in the morning and a disbeliever by evening, and 2 a believer in the evening and a disbeliever by morning. The one sitting during it is better than the one standing, the one walking is better than the one running. Break your bows, cut your strings, and strike your swords against stones. If someone enters upon you, be like the better of Adam’s two sons.” [Narrated by Abu Dawud]
In another narration by him: Up to “better than the one running,” then they said: “What do you command us?” He said: “Be like the carpets of your homes.”
In a narration by At-Tirmidhi: The Messenger of Allah (ﷺ) said regarding the trial: “Break your bows in it, cut your strings in it, stay in the depths of your homes, and be like Adam’s son.” He said: This is a sound, unique Hadith.
Notes / الحواشي
۱ قوله: كقطع الليل المظلم : أي كل فتنة كقطعة من الليل المظلم في شدتها وظلمتها وعدم تبين أمرها. كذا في «المرقاة».
۲ قوله يمسي مؤمنا ويصبح كافرا والظاهر أن المراد بالإصباح والإمساء تقلب الناس فيها وقتا دون وقت لا بخصوص الزمانين، فكأنه كناية عن تردد أحوالهم وتذبذب أقوالهم وتنوع أفعالهم من عهد ونقض وأمانة وخيانة ومعروف ومنكر وسنة وبدعة وإيمان وكفر. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللهِ : بَادِرُوا ۱ بِالْأَعْمَالِ فِتَنَّا كَقِطَعِ اللَّيْلِ الْمُظْلِمِ، يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمْسِي كَافِرًا، أَوْ يُمْسِي مُؤْمِنًا وَيُصْبِحُ كَافِرًا، يَبِيعُ دِينَهُ بِعَرَضٍ مِنَ الدُّنْيَا». رَوَاهُ مُسْلِمٌ .
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Hasten 1 to do good deeds before trials like patches of dark night. A man will be a believer in the morning and a disbeliever by evening, or a believer in the evening and a disbeliever by morning, selling his religion for a portion of the world.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Hasten to do good deeds” – the meaning is: Hurry to perform righteous deeds before the arrival of dark trials of killing, plundering, and discord among Muslims in matters of the world and religion, for you will not be able to perform deeds perfectly in them. The metaphor illustrates the trials’ dreadful and severe nature, their unknown causes, and the lack of a clear path to escape or purpose. (As stated in Al-Mirqat)
1 His statement: “like patches of dark night” – meaning each trial is like a patch of dark night in its severity, darkness, and inability to discern its matter. (As stated in Al-Mirqat) 2 His statement: “a believer in the evening and a disbeliever by morning” – the apparent meaning is that it refers to people’s shifting states at times, not specific to these times, as a metaphor for their fluctuating conditions, wavering statements, and varied actions between keeping and breaking promises, trustworthiness and betrayal, good and evil, Sunnah and innovation, faith and disbelief. (As stated in Al-Mirqat)
۱ قوله: بادروا بالأعمال إلخ وحاصل المعنى: تعجلوا بالأعمال الصالحة قبل مجيء الفتن المظلمة من القتل والنهب والاختلاف بين المسلمين في أمر الدنيا والدين، فإنكم لا تطيقون الأعمال على وجه الكمال فيها، والمراد من التشبيه بيان حال الفتن من حيث إنه بشيع فظيع، ولا يعرف سببها، ولا طريق الخلوص، والمراد منها. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : سَتَكُونُ فِتَنَّ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي، مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفْهُ، فَمَنْ وَجَدَ مَلْجَأَ أَوْ مَعَاذَا فَلْيَعُذْ بِهِ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ: «تَكُوْنُ فِتْنَةٌ، النَّائِمُ فِيهَا خَيْرٌ مِنَ الْيَقْطَانِ، وَالْيَقْظَانُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ السَّاعِي، فَمَنْ وَجَدَ مَلْجَأَ أَوْ مَعَاذًا فَلْيَسْتَعِذْ بِهِ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There will be trials where the one sitting is better than the one standing, the one standing is better than the one walking, and the one walking is better than the one running. Whoever approaches it will be seized by it. Whoever finds a refuge or shelter, let him seek it.” [Agreed Upon]
In a narration by Muslim: He said: “There will be a trial where the one sleeping is better than the one awake, the one awake is better than the one standing, and the one standing is better than the one running. Whoever finds a refuge or shelter, let him seek it.”
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّهَا سَتَكُونُ فِتَنُ، أَلَا ثُمَّ تَكُونُ فِتْنَةُ، الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْمَاشِي فِيهَا ، وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي إِلَيْهَا. أَلَا فَإِذَا وَقَعَتْ فَمَنْ كَانَ لَهُ إِبِلُ فَلْيَلْحَقْ بِإِبِلِهِ، وَمَنْ كَانَتْ لَهُ غَنَمُ فَلْيَلْحَقْ بِغَنَمِهِ، وَمَنْ كَانَتْ لَهُ أَرْضُ فَلْيَلْحَقُ بِأَرْضِهِ»، فَقَالَ رَجُلٌ : يَا رَسُولَ اللهِ! أَرَأَيْتَ مَنْ لَمْ يَكُنْ لَهُ إِبِلُ وَلَا غَنَمُ وَلَا أَرْضُ؟ قَالَ: «يَعْمِدُ إِلَى سَيْفِهِ، فَيَدُقُّ عَلَى حَدِّهِ بِحَجَرٍ، ثُمَّ لِيَنْجُ إِنْ اسْتَطَاعَ النَّجَاءَ، اللهُمَّ هَلْ بَلَّغْتُ ثَلَاثًا، فَقَالَ رَجُلٌ : يَا رَسُولَ اللَّهِ! أَرَأَيْتَ إِنْ أُكْرِهْتُ حَتَّى يُنْطَلَقَ بِي إِلَى أَحَدِ الصَّفَّيْنِ فَضَرَبَنِي رَجُلٌ بِسَيْفِهِ أَوْ يَجِيءُ سَهْمُ فَيَقْتُلُنِي؟ قَالَ: «يَبُوءُ بِإِثْمِهِ وَإِثْمِكَ، وَيَكُونُ مِنْ أَصْحَابِ النَّارِ». رَوَاهُ مُسْلِمٌ.
Abu Bakrah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There will be trials. Behold, then a trial where the one sitting is better than the one walking, and the one walking is better than the one running to it. Behold, when it occurs, whoever has camels, let him join his camels; whoever has sheep, let him join his sheep; and whoever has land, let him join his land.” A man said: “O Messenger of Allah, what about one who has no camels, sheep, or land?” He said: “Let him take his sword and strike its edge with a stone, then escape if he can. O Allah, have I conveyed?” three times. A man said: “O Messenger of Allah, what if I am forced to join one of the two sides, and a man strikes me with his sword or an arrow comes and kills me?” He said: “He will bear his sin and your sin and be among the people of the Fire.” [Narrated by Muslim]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِمِ۱ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ الْقَطْرِ يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ». رَوَاهُ الْبُخَارِيُّ.
Abu Sa‘id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Soon, the best wealth of a Muslim 1 will be sheep that he follows to the peaks of mountains and the places where rain falls, fleeing with his religion from trials.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “the best wealth of a Muslim” – if you say: It suggests isolation is preferable, yet Islamic principles prioritize mingling, as evidenced by the congregation for prayers for the people of a locality, Friday prayer for the people of a town, Eid for the people of the countryside, standing at Arafat for people of all regions, and the prohibition of moving a foundling from a city to a village but allowing the reverse. I say: Times and circumstances differ. A righteous companion is better than solitude, and solitude is better than a corrupt companion, as Al-Kirmani said.
۱ قوله : خير مال المسلم إلخ فإن قلت فيه أن الاعتزال أولى، والقواعد الإسلامية تقتضي أولوية الاختلاط، ولهذا شرع الجماعة في الصلوات لاختلاط أهل المحلة، والجمعة لأهل البلد، والعيد لأهل السواد، والوقوف بعرفات لأهل الآفاق، ومنع نقل اللقيط من البلد إلى القرية وجواز العكس. قلت: الأوقات والأحوال مختلفة، فالجليس الصالحخير من الوحدة، وهي من الجليس الطالح، قاله الكرماني.
وَعَنْ أُمِّ مَالِكِ الْبَهْزِيَّةِ (رضي الله عنها)، قَالَتْ: ذَكَرَ رَسُولُ اللَّهِ ﷺ فِتْنَةً فَقَرَّبَهَا، قُلْتُ: يَا رَسُولَ اللَّهِ مَنْ خَيْرُ النَّاسِ فِيهَا؟ قَالَ: رَجُلٌ فِي مَاشِيَتِهِ يُؤَدِّي حَقَّهَا وَيَعْبُدُ رَبَّهُ، وَرَجُلٌ آخِذُ بِرَأْسِ فَرَسِهِ يُخِيفُ الْعَدُوَّ وَيُخِيفُونَهُ». رَوَاهُ التَّرْمِذِيُّ.
Umm Malik Al-Bahziyyah (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) mentioned a trial and brought it near. I said: “O Messenger of Allah, who is the best of people in it?” He said: “A man among his livestock, fulfilling its rights and worshipping his Lord, and a man holding the reins of his horse, intimidating the enemy as they intimidate him.” [Narrated by At-Tirmidhi]
وَعَنْ أَبِي ذَرٍّ (رضي الله عنه)، قَالَ: كُنْتُ رَدِيفًا خَلْفَ رَسُوْلِ اللَّهِ ﷺ يَوْمًا عَلَى حِمَارٍ، فَلَمَّا جَاوَزْنَا بُيُوتَ الْمَدِينَةِ قَالَ: كَيْفَ بِكَ يَا أَبَا ذَرٍّ إِذَا كَانَ بِالْمَدِينَةِ جُوْعٌ تَقُوْمُ عَنْ فِرَاشِكَ وَلَا تَبْلُغُ مَسْجِدَكَ حَتَّى يَجْهَدَكَ الْجُوْعُ قَالَ: قُلْتُ: اللَّهُ وَرَسُوْلُهُ أَعْلَمُ، قَالَ: تَعَفَّفْ۱ يَا أَبَا ذَرٍّ قَالَ: كَيْفَ بِكَ يَا أَبَا ذَرٍّ إِذَا كَانَ بِالْمَدِينَةِ مَوْتُ يَبْلُغُ الْبَيْتَ الْعَبْدُ حَتَّى أَنَّهُ۲ يُبَاعُ الْقَبْرُ بِالْعَبْدِ»، قَالَ: قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «تَصَبَّرْ يَا أَبَا ذَرٍّ قَالَ: كَيْفَ بِكَ يَا أَبَا ذَرٍّ إِذَا كَانَ بِالْمَدِينَة قَتْلٌ تَغْمُرُ ۳ الدَّمَاءُ أَحْجَارَ الزَّيْتِ قَالَ: قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «تَأْتِي مَنْ أَنْتَ مِنْهُ قَالَ: قُلْتُ: وَأبس السَّلَاحُ؟ قَالَ: «شَارَكْتَ الْقَوْمَ إِذَا»، قُلْتُ: فَكَيْفَ أَصْنَعُ يَا رَسُوْلَ اللهِ؟ قَالَ: «إِنْ خَشِيْتَ أَنْ يَبْهَرَكَ شُعَاعُ السَّيْفِ فَأَلْقِ نَاحِيَةَ ثَوْبِكَ عَلَى وَجْهِكَ لِيَبُوءَ بِإِثْمِكَ وَإِثْمِهِ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu Dharr (may Allah be pleased with him) narrated: I was riding behind the Messenger of Allah (ﷺ) one day on a donkey. When we passed the houses of Medina, he said: “What will you do, O Abu Dharr, if hunger strikes Medina such that you rise from your bed and cannot reach your mosque due to the exhaustion of hunger?” I said: “Allah and His Messenger know best.” He said: “Remain chaste 1, O Abu Dharr.” He said: “What will you do, O Abu Dharr, if death strikes Medina such that a house is sold for a slave, even 2 a grave is sold for a slave?” I said: “Allah and His Messenger know best.” He said: “Be patient, O Abu Dharr.” He said: “What will you do, O Abu Dharr, if killing overwhelms Medina such that blood engulfs 3 the stones of oil?” I said: “Allah and His Messenger know best.” He said: “Go to those you are from.” I said: “Should I take up arms?” He said: “Then you would share in the people’s affair.” I said: “What should I do, O Messenger of Allah?” He said: “If you fear the gleam of the sword will dazzle you, cast the edge of your garment over your face so that he bears your sin and his sin.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “Remain chaste” – in the imperative form, meaning adhere to chastity, endure the harm of hunger, maintain piety, refrain from the forbidden and doubtful, and avoid asking or desiring from people or humiliating oneself before them. (As stated in Al-Mirqat) 2 His statement: “even a grave is sold for a slave” – this clarifies the ambiguity of “house” before it. In An-Nihayah: The “house” here refers to the grave, meaning burial places become scarce, so each grave is bought with a slave. Al-Turpushti said: This is questionable, as even if death spreads widely among the living, it would not reach that extent, and Allah has provided ample places. It was answered that the intended burial place is the known cemetery, as it is customary not to go beyond it. In Sharh As-Sunnah: It is said the meaning is that grave robbers are preoccupied, so no one digs a grave for the dead unless given a slave or its value. Al-Khattabi said: This Hadith may be used to argue for the obligation of cutting off the hand of a grave robber, as the Prophet (ﷺ) called the grave a house, indicating it is a protected space like homes. I say: Especially since it is established that the hand of a grave robber is cut off, though our scholars interpret it as a matter of governance. (As stated in Al-Mirqat) Ali Al-Qari said elsewhere in it: Calling a grave a house, literally or legally, does not necessitate it being a protected space. Do you not see that if someone takes something from a house without a locked door or guard, their hand is not cut off, without dispute. 3 His statement: “blood engulfs the stones of oil” – Al-Turpushti said: This refers to the Harrah event during Yazid’s time, led by Muslim ibn Uqbah Al-Murri, who violated the sanctity of the Messenger of Allah (ﷺ). He camped with his army in the western Harrah of Medina, desecrated its sanctity, killed its men, and ravaged it for three days, or some say five. Thus, he melted away as salt dissolves in water and soon died between the Two Sanctuaries, where the falsifiers were ruined. (As stated in Al-Mirqat) In Bazl Al-Majhud: This was when Al-Hajjaj killed prominent scholars of Medina; it is said he killed ten thousand scholars, as written by Mawlana Muhammad Yahya, the deceased, in his commentary.
۱ قوله: تعفف بصيغة الأمر: أي التزم العفة والتصبر على أذى الجوع والتقوى والكف عن الحرام والشبهة، وعن السؤال من المخلوق والطمع فيه والمذلة عنده. كذا في «المرقاة».
۲ قوله : أنه يباع القبر بالعبد: هذا توضيح لما قبله من إبهام البيت، ففي النهاية»: المراد بالبيت ههنا القبر، وأراد أن موضع القبور يضيق فيبتاعون كل قبر بعبد، قال التوربشتي : وفيه نظر؛ لأن الموت وإن استمر بالأحياء وفشا فيهم كل الفشو لم ينته بهم إلى ذلك، وقد وسع الله عليهم الأمكنة، انتهى كلامه وأجيب بأن المراد بموضع القبور الجبانة المعهودة، وقد جرت العادة بأنهم لا يتجاوزون عنها. وفي شرح السنة: قيل : معناه أن النباش يشتغلون عن دفن الموتى بما هم فيه حتى لا يوجد من يحفر قبر الميت، فيدفنه إلا أن يعطي عبدا أو قيمة عبد. قال الخطابي: قد يحتج بهذا الحديث من يذهب إلى وجوب قطع النباش، وذلك أن النبي ﷺ سمى القبر بيتا، فدل على أنه حرز كالبيوت. قلت: لا سيما وقد ثبت أنه القطع النباش، لكن حمله أصحابنا على أنه للسياسة. كذا في المرقاة». وقال علي القاري في موضع آخر منه لا يلزم من جواز إطلاق البيت على القبر حقيقة أو حكما أن يكون حرزًا، ألا ترى أنه لو أخذ أحد شيئا من بيت لم يكن له باب مغلق أو حارس لم يقطع بلا خلاف.
۳ قوله: تغمر الدماء أحجاز الزيت قال التوربشتي لله هي من الحرة التي كانت بها الوقعة زمن يزيد، والأمير على تلك الجيوش العاتية مسلم بن عقبة المري المستبيح بحرم رسول الله ، وكان نزوله بعسكره في الحرة الغربية من المدينة، فاستباح حرمتها وقتل رجالها وعاث فيها ثلاثة أيام. وقيل: خمسة، فلا جرم أنه انماع كما ينماع الملح في الماء ولم يلبث أن أدركه الموت، وهو بين الحرمين وخسر هناك المبطلون كذا في «المرقاة». وقال في بذل المجهود وكان ذلك حين قتل الحجاج كبار علماء المدينة، يقال: إنه قتل عشرة آلاف من العلماء، كتبه مولانا محمد يحيى المرحوم في التقرير .
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنه) قَالَ: أَشْرَفَ النَّبِيُّ ﷺ عَلَى أُطْمٍ مِنْ أَطَامِ الْمَدِينَةِ فَقَالَ: «هَلْ تَرَوْنَ مَا أَرَى؟» قَالُوا: لَا ، قَالَ: «إِنِّي لَأَرَى مَوَاقِعَ الْفِتَنِ خِلَالَ بُيُوتِكُمْ كَمَوَاقِعِ الْقَطْرِ». مُتَّفَقٌ عَلَيْهِ.
Usamah ibn Zaid (may Allah be pleased with him) narrated: The Prophet (ﷺ) looked out from one of the forts of Medina and said: “Do you see what I see?” They said: “No.” He said: “I see the places of trials amidst your homes like the places where rain falls.” [Agreed Upon]
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «تُعْرَضُ۱ الْفِتَنُ عَلَى الْقُلُوبِ كَالحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيهِ نُكْتَةٌ سَوْدَاءُ، وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ، حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ عَلَى أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ، وَالْآخَرُ أَسْوَدُ مُرْبَادًا كَالْكُوزِ مُجَنِّيًا، لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا، إِلَّا مَا أُشْرِبَ مِنْ هَوَاهُ». رَوَاهُ مُسْلِمٌ.
Hudhaifah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “Trials 1 are presented to hearts like a mat, stick by stick. Any heart that absorbs them is marked with a black spot, and any heart that rejects them is marked with a white spot, until hearts become two types: one white like a polished stone, unharmed by any trial as long as the heavens and earth endure, and another black and murky like an overturned jug, neither recognizing good nor rejecting evil, except what it has absorbed of its desires.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Trials are presented” – meaning afflictions and hardships. It is said: Corrupt beliefs and base desires. (As stated in Al-Mirqat)
۱ قوله: تعرض الفتن: أي البلايا والمحن. وقيل: العقائد الفاسدة والأهواء الكاسدة. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ : حَدَّثَنَا رَسُولُ اللهِ ﷺ حَدِيثَيْنِ۱ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الْآخَرَ، حَدَّثَنَا أَنَّ الْأَمَانَةَ نَزَلَتْ فِي جَدْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنَ الْقُرْآنِ، ثُمَّ عَلِمُوا مِنَ السُّنَّةِ، وَحَدَّثَنَا عَنْ رَفْعِهَا، قَالَ: «يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الْأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ، فَيَبْقَى أَثَرُهَا مِثْلَ الْمَجْلِ كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ، فَنَفِطَ فَتَرَاهُ مُنْتَبِرًا، وَلَيْسَ فِيهِ شَيْءٌ ، فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ، فَلَا يَكَادُ أَحَدٌ يُؤَدِّي الْأَمَانَةَ، فَيُقَالُ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا، وَيُقَالُ لِلرَّجُلِ: مَا أَعْقَلَهُ وَمَا أَظْرَفَهُ وَمَا أَجْلَدَهُ وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ». مُتَّفَقٌ عَلَيْهِ.
Hudhaifah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) told us two narrations 1, one of which I have seen, and I am awaiting the other. He told us that trustworthiness descended into the roots of men’s hearts, then they learned from the Qur’an, and then from the Sunnah. He also told us about its removal, saying: “A man will sleep a sleep, and trustworthiness will be taken from his heart, leaving a trace like a faint mark. Then he will sleep another sleep, and it will be taken, leaving a mark like a blister, as if you rolled an ember on your foot, and it blisters, and you see it raised but empty inside. People will engage in transactions, but hardly anyone will fulfill trustworthiness, such that it will be said: ‘There is a trustworthy man among the Banu so-and-so,’ and it will be said of a man: ‘How prudent he is, how refined he is, how resolute he is,’ yet he will not have a mustard seed’s worth of faith in his heart.” [Agreed Upon]
Notes / الحواشي
1 His statement: “two narrations” – meaning concerning trustworthiness in the time of trials, which shows the relevance of mentioning them in this chapter. Al-Nawawi said: The first is: He told us that trustworthiness descended, and so on. The second is: He told us about its removal. The apparent meaning is that trustworthiness refers to the responsibility that Allah obligated upon His servants and the covenant He took from them. The commentator said: The root of something is its foundation, meaning trustworthiness first descended into the hearts of Allah’s men and dominated them, prompting them to adhere to the Book and Sunnah. This is the meaning of “then they learned.” His statement: “sleep” is either literal, making what follows involuntary, or a metaphor for heedlessness causing sins that diminish trustworthiness and faith. In Sharh Muslim, the author of At-Tahrir said: The meaning of the Hadith is that trustworthiness disappears from hearts gradually. When the first part of it is removed, its light vanishes, leaving darkness like a faint mark, which is a contrasting color. When another part is removed, it becomes like a blister, a firm mark that hardly fades except after time, and this darkness is greater than the previous one. The removal of that light after settling in the heart and its departure after being established, followed by darkness, is likened to an ember rolled on a foot, leaving a mark, then the ember is gone, leaving a blister that appears raised and large but empty. A commentator from our scholars said: It means trustworthiness is removed from hearts as a punishment for their owners’ sins. When they awaken from their sleep, their hearts are not as they were, sometimes leaving a trace like a faint mark, sometimes like a blister, which is the swelling of the hand from work. (Excerpted from Al-Mirqat)
۱ قوله : حديثين: أي في أمر الأمانة الحادثة في زمن الفتنة، وبهذا يظهر وجه مناسبة ذكرهما في الباب، قال النووي : الأول: حدثنا أن الأمانة نزلت إلى آخره، والثاني: حدثنا عن رفعها الظاهر أن المراد بالأمانة التكليف الذي كلف الله تعالى به عباده، والعهد الذي أخذه عليهم. قال شارح: جذر كل شيء أصله أي أن الأمانة أول ما نزلت في قلوب رجال الله واستولت عليها، فكانت هي الباعثة على الأخذ بالكتاب والسنة. وهذا هو المعنى بقوله: «ثم علموا». وقوله: «النومة» وهي إما على حقيقتها فما بعده أمر اضطراري، وإما النومة كناية عن الغفلة الموجبة لارتكاب السيئة الباعثة على نقص الأمانة ونقص الإيمان، وفي شرح مسلم»: قال صاحب «التحرير»: معنى الحديث أن الأمانة تزول عن القلوب شيئًا فشيئًا، فإذا زال أول جزء منها زال نورها، وخلفته ظلمة كالوكت، وهو اعتراض لون مخالف للون الذي قبله، فإذا زال شيء آخر صار كالمجل، وهو أثر محكم لا يكاد يزول إلا بعد مدة، وهذه الظلمة فوق التي قبلها، ثم شبه زوال ذلك النور بعد وقوعه في القلب وخروجه بعد استقراره فيه، واعتقاب الظلمة إياه بجمر يدحرجه على رجله حتى يؤثر فيها، ثم يزول الجمر، ويبقى بمثابة نفطة تراها منتفطة مرتفعة كبيرة لا طائل تحتها. وقال شارح من علمائنا يريد أن الأمانة ترفع عن القلوب عقوبة لأصحابها على ما اجترحوا من الذنوب، حتى إذا استيقظوا من منامهم لم يجدوا قلوبهم على ما كانت عليه، ويبقى فيه أثر تارة مثل الوكت، وتارة مثل المجل، وهو انتفاط اليد من العمل. التقطته من المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ (رضي الله عنهما)أَنَّ النَّبِيَّ ﷺ قَالَ: «كَيْفَ إِذَا بَقِيتَ فِي حُثَالَةٍ مِنَ النَّاسِ قَدْ مَرَجَتْ عُهُودُهُمْ وَأَمَانَاتُهُمْ، وَاخْتَلَفُوا ۱ فَكَانُوْا هَكَذَا»، وَشَبَّكَ بَيْنَ أَصَابِعِهِ؟ قَالَ: فَبِمَا تَأْمُرُنِي؟ قَالَ: «عَلَيْكَ بِمَا تَعْرِفُ، وَتَدَعُ مَا تُنْكِرُ، وَعَلَيْكَ بِخَاصَّةِ نَفْسِكَ، وَإِيَّاكَ وَعَوَامَهُمْ».
وَفِي رِوَايَةٍ: الْزَمْ بَيْتَكَ وَامْلِكْ عَلَيْكَ لِسَانَكَ، وَخُذْ بِمَا تَعْرِفُ وَدَعْ مَا تُنْكِرُ، وَعَلَيْكَ بِأَمْرِ خَاصَّةِ نَفْسِكَ وَدَعْ أَمْرَ الْعَامَّةِ». رَوَاهُ التَّرْمِذِيُّ وَصَحَّحَهُ.
Abdullah ibn Amr ibn Al-As (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: “What will it be like when you remain among the dregs of people whose covenants and trustworthiness have become confused, and they differ 1, becoming like this,” and he interlaced his fingers. He said: “What do you command me?” He said: “Hold to what you recognize, abandon what you disapprove of, focus on your own affairs, and avoid the affairs of the masses.”
In another narration: “Stay in your home, control your tongue, take what you recognize, leave what you disapprove of, focus on your own affairs, and leave the affairs of the masses.” [Narrated by At-Tirmidhi, and he authenticated it]
Notes / الحواشي
1 His statement: “and they differ” – meaning they mix with one another, and their religious affairs become confused, so the trustworthy cannot be distinguished from the treacherous, nor the righteous from the wicked. (As stated in Al-Mirqat)
۱ قوله: واختلفوا إلخ : أي يموج بعضهم في بعض ويلتبس أمر دينهم، فلا يعرف الأمين من الخائن، ولا البر من الفاجر. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يَتَقَارَبُ۱ الزَّمَانُ، وَيُقْبَضُ الْعِلْمُ، وَتَظْهَرُ الْفِتَنُ، وَيُلْقَى الشُّحُ، وَيَكْثُرُ الْهَرْجُ قَالُوا: وَمَا الْهَرْجُ؟ قَالَ: «الْقَتْلُ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Time will draw near 1, knowledge will be withdrawn, trials will appear, miserliness will be cast, and killing will increase.” They said: “What is killing?” He said: “Murder.” [Agreed Upon]
Notes / الحواشي
1 His statement: “Time will draw near” – meaning the time of the world and the Hereafter, referring to the approach of the Hour. Al-Turpushti said: It means the approach of the Hour. It may mean people of that time drawing near to one another in evil, or time itself drawing near in evil, so its beginning resembles its end. It is also said: The lifespans of its people will shorten. It may be a metaphor for the lack of blessing in time due to abundant disobedience. Al-Qadi said: It may mean that states will vie for collapse and generations for extinction, so their time draws near and their era approaches. (As stated in Al-Mirqat)
۱ قوله: يتقارب الزمان أي زمان الدنيا وزمان الآخرة، فيكون المراد اقتراب الساعة، قال التوربشتي ه: يريد به اقتراب الساعة، ويحتمل أنه أراد بذلك تقارب أهل الزمان بعضهم من بعض في الشر، أو تقارب الزمان نفسه في الشر حتى يشبه أوله آخره. وقيل: يقصر أعمار أهله. ويحتمل أن يكون كناية عن قلة بركة الزمان من كثرة العصيان. وقال القاضي: يحتم أن يكون المراد به أن يتنازع الدول إلى الانقضاء والقرون إلى الانقراض، فيتقارب زمانهم ويتدانى إبانهم. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ لَا تَذْهَبُ الدُّنْيَا حَتَّى يَأْتِيَ عَلَى النَّاسِ يَوْمُ لَا يَدْرِي الْقَاتِلُ فِيمَ قَتَلَ وَلَا الْمَقْتُولُ فِيمَ قُتِلَ فَقِيلَ: كَيْفَ يَكُونُ ذَلِكَ؟ قَالَ: «الْهَرْجُ الْقَاتِلُ ۱ وَالْمَقْتُولُ فِي النَّارِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By the One in Whose Hand is my soul, the world will not pass until a day comes upon people when the killer does not know why he killed, nor the killed why he was killed.” It was said: “How will that be?” He said: “Killing. The killer 1 and the killed are in the Fire.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “The killer and the killed are in the Fire” – Al-Nawawi said: The killer’s case is clear. As for the killed, it is because he intended to kill his companion. This supports the well-known, correct opinion that one who intends a sin and persists in that intention is sinful, even if he does not act or speak it. (As stated in Al-Mirqat) Al-Nawawi said elsewhere: The killer and the killed being in the Fire applies to those with no valid interpretation, fighting for tribalism or the like. Being in the Fire means deserving it, and they may be punished for it or Allah may forgive them. This is the view of the people of truth, and similar narrations are interpreted accordingly. Know that the bloodshed among the Companions is not included in this warning. The position of Ahl As-Sunnah and the truth is to think well of them, refrain from discussing their conflicts, and interpret their fighting as based on ijtihad. They did not intend disobedience or mere worldly gain; each group believed they were right and their opponent was a transgressor, so they fought to return to Allah’s command. Some were correct, and some erred but were excused due to ijtihad, as the one who errs in ijtihad bears no sin. Ali (may Allah be pleased with him) was the correct one in those wars. These matters were ambiguous, so some Companions were confused and abstained from fighting either side, not certain of the truth.
۱ قوله: القاتل والمقتول في النار : قال النووي له: أما القاتل فظاهر، وأما المقتول فإنه أراد قتل صاحبه، وفيه دلالة للمذهب الصحيح المشهور أن من نوى المعصية وأصر على النية يكون آثما وإن لم يفعلها ولم يتكلم بها. كذا في المرقاة». وقال النووي في موضع آخر : وأما كون القاتل والمقتول من أهل النار فمحمول على من لا تأويل له ويكون قتالهما عصبية ونحوها، ثم كونه في النار فمعناه مستحق لها، وقد يجازى بذلك، وقد يعفو الله تعالى عنه، هذا مذهب أهل الحق، وعلى هذا يتأول كل ما جاء من نظائره. وأعلم أن الدماء التي جرت بين الصحابة له ليست بداخلة في هذا الوعيد، ومذهب أهل السنة والحق إحسان الظن بهم والإمساك عما شجر بينهم، وتأويل قتالهم أنهم مجتهدون متأولون لم يقصدوا معصية ولا محض الدنيا، بل اعتقد كل فريق أنه المحق ومخالفه باغ، فوجب عليه قتاله ليرجع إلى أمر الله، وكان بعضهم مصيبا وبعضهم مخطئا معذورا في الخطأ؛ لأنه لاجتهاد، والمجتهد إذا أخطأ لا إثم عليه، وكان علي الله هو المحق المصيب في ذلك الحروب. هذا مذهب أهل السنة، وكانت القضايا مشتبهة حتى أن جماعة من الصحابة تحيروا فيها، فاعتزلوا الطائفتين، ولم يقاتلوا ولم يتيقنوا الصواب.
وَعَنْ مَعْقِلِ بْنِ يَسَارِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْعِبَادَةُ فِي الْهَرْجِ۱ كَهِجْرَةٍ إِلَيَّ». رَوَاهُ مُسْلِمٌ.
Ma‘qil ibn Yasar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Worship during killing 1 is like migration to me.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “during killing” – meaning the time of trials and warfare among Muslims. (As stated in Al-Mirqat)
۱ قوله: في الهرج : أي زمن الفتنة ووقت المحاربة بين المسلمين. كذا في «المرقاة».
وَعَنْ الزُّبَيْرِ بْنِ عَدِيٌّ (رضي الله عنه) قَالَ: أَتَيْنَا أَنَسَ بْنَ مَالِكٍ، فَشَكَوْنَا إِلَيْهِ مَا نَلْقَى مِنَ الْحَجَّاجِ، فَقَالَ: اصْبِرُوا؛ فَإِنَّهُ لَا يَأْتِي عَلَيْكُمْ زَمَانٌ إِلَّا الَّذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّى تَلْقَوْا رَبَّكُمْ، سَمِعْتُهُ مِنْ نَبِيِّكُمْ . رَوَاهُ الْبُخَارِيُّ.
Zubair ibn Adi (may Allah be pleased with him) narrated: We came to Anas ibn Malik and complained to him about what we faced from Al-Hajjaj. He said: “Be patient, for no time will come upon you but the one after it is worse, until you meet your Lord. I heard this from your Prophet (ﷺ).” [Narrated by Bukhari]
وَعَنِ الْمِقْدَامِ بْنِ الْأَسْوَدِ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُوْلُ: «إِنَّ السَّعِيدَ لَمَنْ جُنَّبَ الْفِتَنَ، إِنَّ السَّعِيدَ لَمَنْ جُنّبَ الْفِتَنِ، إِنَّ السَّعِيدَ لَمَنْ جُنَّبَ الْفِتَنُ، وَلَمَنْ ابْتُلِي فَصَبَرَ فَوَاهًا. ۱ رَوَاهُ أَبُو دَاوُدَ.
Miqdam ibn Al-Aswad (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “The fortunate one is he who is spared trials, the fortunate one is he who is spared trials, the fortunate one is he who is spared trials, and for he who is tested and remains patient, how excellent 1.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “how excellent” – Ibn Al-Malik said: It means lamentation, or it may express admiration and approval, meaning how good and pleasant is the patience of one who is patient. It is also said: It means blessings for him. (As stated in Al-Mirqat)
۱ قوله: فواها : قال ابن الملك : معناه التلهف، وقد يوضع موضع الإعجاب بالشيء والاستطابة له، أي ما أحسن وما أطيب صبر من صبر. وقيل : معناه فطوبى له. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «وَيْلٌ لِلْعَرَبِ مِنْ شَرِّ قَدْ اقْتَرَبَ أَفْلَحَ مَنْ كَفَّ يَدَهُ». رَوَاهُ أَبُو دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Woe to the Arabs from an evil that has drawn near. Successful is he who restrains his hand.” [Narrated by Abu Dawud]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنهما)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «سَتَكُونُ فِتْنَةٌ تَسْتَنْظِفُ الْعَرَبَ قَتْلَاهَا فِي النَّارِ اللَّسَانُ فِيهَا أَشَدُّ مِنْ وَقْعِ السَّيْفِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “There will be a trial that consumes the Arabs, its dead in the Fire. The tongue in it is harsher than the strike of the sword.” [Narrated by At-Tirmidhi and Ibn Majah]
وَعَنِ ابْنِ الْمُسَيَّبِ قَالَ: وَقَعَتِ الْفِتْنَةُ الْأُولَى يَعْنِي مَقْتَلَ عُثْمَانَ فَلَمْ يَبْق۱ مِنْ أَصْحَابِ بَدْرٍ أَحَدٌ، ثُمَّ وَقَعَتِ الْفِتْنَةُ الثَّانِيَةُ يَعْنِي الْحَرَّةَ فَلَمْ تُبْقِ مِنْ أَصْحَابِ الحُدَيْبِيَةِ أَحَدًا، ثُمَّ وَقَعَتِ الثَّالِثَةُ فَلَمْ تَرْتَفِعْ وَلِلنَّاسِ طَبَاخُ». رَوَاهُ الْبُخَارِيُّ.
Ibn Al-Musayyab narrated: The first trial occurred, meaning the killing of Uthman, and no one 1 from the Companions of Badr remained. Then the second trial occurred, meaning the Harrah, and it spared no one from the Companions of Hudaibiyah. Then the third occurred, and it did not subside while people were still cooking. [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “no one from the Companions of Badr remained” – meaning they died between the trial of Uthman’s killing and the subsequent trial at Harrah, not that they were killed in that trial. The last of the Badr Companions to die was Sa‘d ibn Abi Waqqas, who died a few years before the Harrah event. The point is that they were spared being tested by trials twice due to Allah’s protection through the blessing of the Battle of Badr. His statement: “Then the third trial occurred” – it is said: The third trial refers to the rebellion of Ibn Hamzah the Kharijite during the time of Marwan ibn Muhammad ibn Marwan Al-Hakam. It is also said: It is the trial of the Azariqah. The first view is preferable, as it is specific to Medina, like the first two trials, while the Azariqah trial was not specific, and the Hadith’s apparent meaning suggests specificity. (As stated in Al-Lama’at)
۱ قوله: فلم يبق من أصحاب بدر أحد يعني أنهم ماتوا منذ قامت الفتنة لقتل عثمان إلى أن قامت الفتنة الأخرى بوقعة الحرة، لا أنهم قتلوا في هذه الفتنة، وكان آخر من مات من البدريين سعد بن أبي وقاص، ومات قبل وقعة الحرة ببضع سنين. والحاصل أنهم ما ابتلوا بالفتنة مرتين لما صانهم الله ببركة غزوة بدر. قوله : «ثم وقعت الفتنة الثالثة»، قيل : المراد بالفتنة الثالثة خروج ابن حمزة الخارجي في زمن مروان بن محمد بن مروان الحكم. وقيل: هي فتنة الأزارقة والأول الأولى؛ لأنها مخصوصة بالمدينة، وفتنة الأزارقة غير مخصوصة، وظاهر الحديث يفهم منه الاختصاص كالفتنتين الأوليين، كذا في الحواشي. قاله في «اللمعات».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: هَلَكَةُ أُمَّتِي عَلَى يَدَيْ۱ غِلْمَةٍ مِنْ قُرَيْشٍ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The destruction of my nation will be at the hands 1 of youths from Quraysh.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “at the hands of youths from Quraysh” – Al-Muzhir said: Perhaps it refers to those after the Rightly Guided Caliphs, such as Yazid and Abdul Malik ibn Marwan and others. (As stated in Al-Mirqat)
۱ قوله على يدي غلمة من قريش: قال المظهر : لعله أريد بهم الذين كانوا بعد الخلفاء الراشدين، مثل يزيد وعبد الملك بن مروان وغيرهما. كذا في «المرقاة».
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّمَا أَخَافُ عَلَى أُمَّتِي الْأَئِمَّةَ الْمُضِلَّينَ وَإِذَا وُضِعَ السَّيْفُ فِي أُمَّتِي لَمْ يُرْفَعْ۱ عَنْهُمْ إِلَى يَوْمِ الْقِيَامَةِ». رَوَاهُ أَبُوْ دَاوُدَ وَالتَّرْمِذِيُّ.
Thawban (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I only fear for my nation the misguiding leaders. When the sword is placed among my nation, it will not be lifted 1 from them until the Day of Resurrection.” [Narrated by Abu Dawud and At-Tirmidhi]
Notes / الحواشي
1 His statement: “it will not be lifted” – if not in one land, it will be in another. (As stated in Al-Mirqat)
۱ قوله : لم يرفع إلخ فإن لم يكن في بلد يكن في بلد آخر. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ( وَإِذَا وُضِعَ السَّيْفُ فِي أُمَّتِي لَمْ يُرْفَعْ عَنْهَا إِلَى يَوْمِ الْقِيَامَةِ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تَلْحَقَ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِكِينَ، وَحَتَّى تَعْبُدَ قَبَائِلُ مِنْ أُمَّتِي الْأَوْثَانَ، وَإِنَّهُ سَيَكُونُ فِي أُمَّتِي كَذَّابُونَ ثَلَاثُونَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيُّ اللَّهِ، وَأَنَا خَاتَمُ النَّبِيِّينَ لَا نَبِيَّ بَعْدِي، وَلَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ، ظَاهِرِينَ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ». رَوَاهُ أَبُوْ دَاوُدَ وَالتَّرْمِذِيُّ.
Thawban (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When the sword is placed among my nation, it will not be lifted from them until the Day of Resurrection. The Hour will not be established until tribes from my nation join the idol-worshippers and until tribes from my nation worship idols. There will be thirty liars in my nation, each claiming to be a prophet of Allah, but I am the Seal of the Prophets, there is no prophet after me. A group from my nation will remain on the truth, prevailing, unharmed by those who oppose them until Allah’s command comes.” [Narrated by Abu Dawud and At-Tirmidhi]
وَعَنْ سَفِينَةَ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: «الْخِلَافَةُ ثَلَاثُونَ سَنَةً، ثُمَّ تَكُونُ مَلِكًا» ثُمَّ قَالَ سَفِينَةُ : أَمْسِكْ خِلَافَةَ أَبِي بَكْرٍ (رضي الله عنه) سَنَتَيْنِ وَخِلَافَةَ عُمَرَ (رضي الله عنه) عَشْرَ سِنِينَ وَخِلَافَةَ عُثْمَانَ (رضي الله عنه) اثْنَتَيْ عَشْرَةَ سَنَةً وَخِلَافَةَ عَلَيَّ سِتَّةً. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Safinah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “The caliphate will last thirty years, then it will become kingship.” Then Safinah said: Count the caliphate of Abu Bakr (may Allah be pleased with him) as two years, the caliphate of Umar (may Allah be pleased with him) as ten years, the caliphate of Uthman (may Allah be pleased with him) as twelve years, and the caliphate of Ali as six years. [Narrated by Ahmad, At-Tirmidhi, and Abu Dawud]
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «تَدُورُ رَحَى الْإِسْلَامِ لِخَمْسٍ وَثَلَاثِينَ، أَوْ سِ وَثَلَاثِينَ، أَوْ سَبْعٍ وَثَلَاثِينَ، فَإِنْ يَهْلَكُوا فَسَبِيلُ مَنْ هَلَكَ، وَإِنْ يَقُمْ لَهُمْ دِينُهُمْ يَقُمْ لَهُمْ سَبْعِينَ عَامًا، قَالَ: قُلْتُ: أَمِمَّا بَقِيَ أَوْ مِمَّا مَضَى؟ قَالَ: «مِمَّا مَضَى». رَوَاهُ وَأَبُو دَاوُدَ .
Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The mill of Islam will turn for thirty-five, or thirty-six, or thirty-seven years. If they perish, they will follow the path of those who perished before them. If their religion stands, it will stand for them for seventy years.” He said: I said: “From what remains or what has passed?” He said: “From what has passed.” [Narrated by Abu Dawud]
وَعَنْ أَبِي وَاقِدِ اللَّيْنِي (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ لَمَّا خَرَجَ إِلَى حُنَيْنٍ مَرَّ بِشَجَرَةٍ لِلْمُشْرِكِينَ، كَانُوا يُعَلِّقُونَ عَلَيْهَا أَسْلِحَتَهُمْ، يُقَالُ لَهَا: ذَاتُ أَنْوَاطٍ، فَقَالُوا: يَا رَسُولَ اللَّهِ اجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ كَمَا لَهُمْ ذَاتُ أَنْوَاطٍ، فَقَالَ النَّبِيُّ ﷺ: «سُبْحَانَ اللَّهِ! هَذَا كَمَا قَالَ قَوْمُ مُوسَى اجْعَلْ لَنَا إِلَهَا كَمَا لَهُمْ آلِهَةٌ، وَالَّذِي نَفْسِي بِيَدِهِ لَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ». رَوَاهُ التَّرْمِذِيُّ.
Abu Waqid Al-Laythi (may Allah be pleased with him) narrated: When the Messenger of Allah (ﷺ) set out for Hunayn, he passed by a tree belonging to the idol-worshippers, where they hung their weapons, called Dhat Anwat. They said: “O Messenger of Allah, make for us a Dhat Anwat as they have a Dhat Anwat.” The Prophet (ﷺ) said: “Glory be to Allah! This is like what the people of Moses said: Make for us a god just as they have gods. By the One in Whose Hand is my soul, you will follow the ways of those before you.” [Narrated by At-Tirmidhi]