بَابُ النَّفْخِ فِي الصُّوْرِBlowing of the Trumpet
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ» قَالُوا : يَا أَبَا هُرَيْرَةَ أَرْبَعُونَ ١ يَوْمًا؟ قَالَ: أَبَيْتُ ، قَالُوْا : أَرْبَعُونَ شَهْرًا؟ قَالَ: أَبَيْتُ، قَالُوا: أَرْبَعُونَ سَنَةً؟ قَالَ: أَبَيْتُ، ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ قَالَ: وَلَيْسَ مِنَ الْإِنْسَانِ شَيْءٌ لَا يَبْلَى إِلَّا عَظْمًا وَاحِدًا وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ: كُلُّ ابْنِ آدَمَ يَأْكُلُهُ التَّرَابُ إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ وَفِيهِ يُرَكَّبُ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Between the two blowings of the trumpet, there are forty.” They said: “O Abu Hurairah, forty days?” He said: “I refuse.” They said: “Forty months?” He said: “I refuse.” They said: “Forty years?” He said: “I refuse.” Then Allah will send water from the sky, and they will grow like herbs. He said: “There is nothing of a human that does not decay except one bone, the coccyx, from which creation is reassembled on the Day of Resurrection.” [Agreed Upon] In a narration by Muslim: He said: “Every part of the son of Adam is consumed by the earth except the coccyx, from which he was created and in which he is reassembled.”
Notes / الحواشي
1 His statement: “Forty”: It is left ambiguous in the hadith but clarified in others as forty years. The ambiguity may be for emphasis. His statement “I refuse” means I abstain from answering, as I do not know the correct answer. His statement “does not decay” means does not perish or disintegrate for those whose bodies decay, as Allah has forbidden the earth from consuming the bodies of prophets, and similarly those akin to them, like martyrs and saints. It is even said that this includes muezzins who seek reward, as they are alive or like the living in their graves. His statement “the coccyx” refers to the bone between the hips at the base of the spine. Some of our scholars among the commentators said: It refers to its prolonged survival under the earth, not that it never perishes, as that contradicts observation. Another hadith states it is the first created and the last to decay, and the meaning of both hadiths is the same. Some said: The wisdom is that it is the foundation of the human body, built upon it, so it is fitting that it be the most durable, like the foundation of a wall. If it is the most durable, it lasts the longest. I say: The truth, and Allah is the guide to precision, is that the coccyx decays last, as another hadith attests, but not entirely, as this hadith indicates, which is agreed upon. Sensory observation is irrelevant, as established in the chapter on the punishment of the grave, since the minute part mixed with the earth cannot be distinguished by the senses. His statement “from which he is reassembled” means just as he was created initially, so too is he created first in the re-creation. His statement “except the coccyx” means the earth does not consume it entirely or partially. His statement “in which he is reassembled” in some versions is “from which,” as narrated in Al-Jami’, and “in” is synonymous with “from.” (As stated in Al-Mirqat)
۱ قوله: أربعون أبهم في الحديث وبين في غيره أنه أربعون عاما. ولعل اختيار الإبهام لما فيه من الإيهام. وقوله: «أبيت»، أي امتنعت عن الجواب؛ لأني لا أدري ما هو الصواب. وقوله: «لا يبلى أي لا يخلق، ولا يرم ممن يبلى جسده، فإن الله تعالى حرم على الأرض أن تأكل من أجساد الأنبياء، وكذا من في معناهم من الشهداء والأولياء، بل قيل: ومنهم المؤذنون المحتسبون؛ فإنهم في قبورهم أحياء أو كالأحياء. وقوله: عجب الذنب وهو العظم بين الأليتين الذي في أسفل الصلب. قال بعض علمائنا من الشراح: المراد طول بقائه تحت التراب، لا أنه لا يفنى أصلا؛ فإنه خلاف المحسوس، وجاء في حديث آخر أنه أول ما يخلق وآخر ما يبلى، ومعنى الحديثين واحد. وقال بعضهم: الحكمة فيه أنه قاعدة بدن الإنسان، وأنه الذي يبنى عليه، فبالحري أن يكون أصلب من الجميع، كقاعدة الجدار وأشه ، وإذا كان أصلب كان أطول بقاء. أقول: التحقيق والله ولي التدقيق أن عجب الذنب يبلى آخرا، كما شهد به حدیث لكن لا بالكلية، كما يدل عليه هذا الحديث، وهو الحديث المتفق عليه، ولا عبرة بالمحسوس كما حقق في باب عذاب القبر، على أن الجزء القليل منه المخلوط بالتراب غير قابل لأن يتميز بالحس، كما لا يخفى على أرباب الحس. وقوله: ومنه يركب إلخ أي كما خلق أولا في الإيجاد كذلك خلق أولا في الإعادة. وقوله: إلا عجب الذنب» أي فإنه لا يأكله كله أو بعضه. وقوله: وفيه يركب. وفي نسخة منه». وهو رواية الجامع، وسبق أن «في» تأتي مرادفة لـ «من». أخذت كله من «المرقاة».
وَعَنْ أَبِي رَزِينِ الْعُقَيْلِي قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ كَيْفَ يُعِيدُ اللَّهُ الْخَلْقَ وَمَا آيَةُ ذَلِكَ فِي خَلْقِهِ؟ قَالَ: «أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ جَدْبًا، ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خُضْرًا؟ قُلْتُ: نَعَمْ ، قَالَ: «فَتِلْكَ آيَةُ اللهِ فِي خَلْقِهِ، كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى». رَوَاهُ رَزِينٌ.
Abu Razin al-Uqayli narrated: I said: “O Messenger of Allah, how will Allah revive creation, and what is the sign of that in His creation?” He said: “Have you not passed by your people’s valley when it was barren, then passed by it swaying green?” I said: “Yes.” He said: “That is the sign of Allah in His creation; thus, Allah revives the dead.” [Narrated by Razin]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيَّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «كَيْفَ أَنْعَمُ وَصَاحِبُ الصُّورِ قَدْ الْتَقَمَ الصُّورَ وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَرُ بِالنَّفْخِ»، فَقَالُوا: يَا رَسُوْلَ اللَّهِ وَمَا تَأْمُرُنَا؟ قَالَ: «قُوْلُوا: {حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ}(آل عمران: ۱۷۳ . رَوَاهُ التَّرْمِذِيُّ .
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “How can I be at ease when the bearer of the trumpet has placed it in his mouth, lowered his forehead, waiting for when he will be commanded to blow?” They said: “O Messenger of Allah, what do you command us?” He said: “Say: Allah is sufficient for us, and He is the best disposer of affairs [Aal-E-Imran: 173].” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه) قَالَ ذَكَرَ رَسُولُ اللهِ ﷺ صَاحِبَ الصُّوْرِ، وَقَالَ: «عَنْ يَمِينِهِ جِبْرِيلُ وَعَنْ يَسَارِهِ مِيْكَائِيلُ». رَوَاهُ رَزِينُ.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) mentioned the bearer of the trumpet and said: “On his right is Gabriel, and on his left is Michael.” [Narrated by Razin]
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ قَالَ: «الصُّوْرُ قَرْنُ يُنْفَخُ فِيهِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَالدَّارِميُّ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: “The trumpet is a horn that is blown.” [Narrated by At-Tirmidhi, Abu Dawud, and Ad-Darimi]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ فِي قَوْلِهِ تَعَالَى: ﴿فَإِذَا نُقِرَ فِي النَّاقُورِ} (المدثر : ٨ الصُّوْرُ. قَالَ وَالرَّاجِفَةُ: النَّفْخَةُ الْأُولَى، وَالرَّادِفَةُ: الثَّانِيَةُ. رَوَاهُ الْبُخَارِيُّ فِي تَرْجَمَةِ الْبَابِ تَعْلِيْقًا.
قَالَ عَلِيٌّ الْقَارِي: لَكِنْ وَصَلَهُ فِي مَوْضِعٍ آخَرَ مِنْهُ.
Ibn Abbas (may Allah be pleased with them both) said regarding the verse: When the trumpet is sounded [Al-Muddaththir: 8]: It refers to the trumpet. He said: The Rajifah is the first blowing, and the Radifah is the second. [Narrated by Al-Bukhari in the chapter heading as a suspended narration] Ali al-Qari said: But he connected it in another place.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللَّهِ ﷺ : يَقْبِضُ اللَّهُ الْأَرْضَ وَيَطْوِي السَّمَوَاتِ بِيَمِينِهِ ۱ ثُمَّ يَقُوْلُ : أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah will grasp the earth and fold the heavens with His right hand, then say: ‘I am the King; where are the kings of the earth?’” [Agreed Upon]
Notes / الحواشي
1 His statement: “With His right hand”: The author of Al-Khazin, quoting An-Nawawi and others, said: Know that this hadith is among the greatest concerning Allah’s attributes. Scholars have two opinions on it and similar narrations: The first, held by most or all of the Salaf, is not to discuss its meaning but to say: We must believe in it and hold that it has a meaning befitting Allah’s majesty and grandeur, while firmly believing that nothing is like Him, and He is free from anthropomorphism, movement, direction, and all attributes of creation. This opinion is also held by some theologians and chosen by some of their scholars, and it is the safest. The second opinion, held by most theologians, is that it is interpreted in a manner befitting it according to its context, and interpretation is permissible only for those qualified. (As stated in Al-Mirqat)
۱ قوله: بیمینه قال صاحب الخازن» ناقلا عن النووي الله وغيره: اعلم أن هذا الحديث من أكبر أحاديث الصفات وأعظمها، وللعلماء فيه وفي أمثاله قولان: أحدهما، وهو قول معظم السلف أو كلهم أنه لا يتكلم في معناها، بل يقولون: يجب علينا أن نؤمن بها، ونعتقد أن لها معنى يليق بجلال الله تعالى وعظمته مع اعتقادنا الجازم أن الله تعالى ليس كمثله شيء، وأنه منزه عن التجسيم والانتقال والتحيز في جهة، وعن سائر صفات المخلوقين. وهذا القول هو مذهب جماعة من المتكلمين، واختاره جماعة من محققيهم، وهو أسلم. والقول الثاني، وهو مذهب معظم المتكلمين أنها تتأول على ما يليق بها على حسب مواقعها، وإنما يسوغ تأويلها لمن كان من أهله.
وَعَنْ عَبْدِ اللهِ بْن عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يَطْوِي اللهُ السَّمَاوَاتِ يَوْمَ الْقِيَامَةِ، ثُمَّ يَأْخُذُهُنَّ بِيَدِهِ الْيُمْنَى، ثُمَّ يَقُوْلُ: أَنَا الْمَلِكُ، أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ ثُمَّ يَطْوِي الْأَرَضِينَ بِشِمَالِهِ. وَفِي رِوَايَةٍ: «يَأْخُذُهُنَّ بِيَدِهِ الْأُخْرَى، ثُمَّ يَقُوْلُ: أَنَا الْمَلِكُ، أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟». رَوَاهُ مُسْلِمُ.
Abdullah ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Allah will fold the heavens on the Day of Resurrection, take them in His right hand, and say: ‘I am the King; where are the tyrants? Where are the arrogant?’ Then He will fold the earths with His left hand.” In another narration: “Take them in His other hand, then say: ‘I am the King; where are the tyrants? Where are the arrogant?’” [Narrated by Muslim]
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: جَاءَ حَبْرُ إِلَى النَّبِيِّ ﷺ فَقَالَ يَا مُحَمَّدُ! إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ يَوْمَ الْقِيَامَةِ عَلَى إِصْبَعِ، ۱ وَالْأَرَضِينَ عَلَى إِصْبَعِ، وَالْجِبَالَ وَالشَّجَرَ عَلَى إِصْبَعِ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعِ ، وَسَائِرَ الْخَلْقِ عَلَى إِصْبَعِ، ثُمَّ يَهُزُهُنَّ فَيَقُوْلُ: أَنَا الْمَلِكُ، أَنَا اللَّهُ. فَضَحِكَ رَسُولُ اللهِ لا تَعَجَبًا مِمَّا قَالَ الْخَبْرُ تَصْدِيقًا لَهُ، ثُمَّ قَرَأَ: {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ، وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّتُ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ}(الزمر : ٦٧) . مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated: A Jewish scholar came to the Prophet (ﷺ) and said: “O Muhammad, Allah will hold the heavens on one finger, the earths on one finger, the mountains and trees on one finger, the water and soil on one finger, and the rest of creation on one finger, then shake them and say: ‘I am the King, I am Allah.’” The Messenger of Allah (ﷺ) laughed, not in surprise but in affirmation of what the scholar said, then recited: They have not appraised Allah with true appraisal, while the earth entirely will be His grasp on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him [Az-Zumar: 67]. [Agreed Upon]
Notes / الحواشي
1 His statement: “On one finger”: This hadith, on its apparent meaning, contradicts the earlier narration that the heavens are folded with His right hand and the earths with the other. Also, the apparent division of things among fingers suggests the physical hand with five fingers, as believed by the anthropomorphists among the Jews and other innovators. Since he did not deny it, it requires either interpretation, which is the way of the later scholars and is more knowledgeable, or acceptance and delegation with agreement on transcendence, which is the way of the Salaf and is safer. Allah knows best. (As stated in Al-Mirqat)
۱ قوله : على إصبع إلخ وهذا الحديث بظاهره يخالف ما سبق من أن طي العلوي بيمينه ، والسفلي بالأخرى، وأيضا ظاهر تقسيم الأشياء على الأصابع موهم لإرادة تحقق الجارحة المشتملة على الأصابع الخمسة، كما هو مذهب المجسمة من اليهود وسائر أهل البدع، ولكنه لما قرره ، حيث لم ينكره لزم إما التأويل، وهو مذهب الخلف، وهو أعلم، أو التسليم والتفويض مع الاتفاق على التنزيه، وهو مذهب السلف، وهو أسلم، والله تعالى أعلم. كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: سَأَلْتُ رَسُولَ اللهِ ﷺ عَنْ قَوْلِهِ تَعَالَى: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَوَاتُ}(إبراهيم: ٤٨ فَأَيْنَ۱ يَكُوْنُ النَّاسُ يَوْمَئِذٍ؟ قَالَ: «عَلَى الصِّرَاطِ». رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) narrated: I asked the Messenger of Allah (ﷺ) about the verse: On the Day when the earth will be replaced with another earth, and the heavens [Ibrahim: 48], saying: “Where will the people be on that day?” He said: “On the Sirat.” [Narrated by Muslim]
Notes / الحواشي
1 Her statement: “Where will the people be”: The apparent meaning of Aisha’s question and his answer is that the essence is not changed, as she said: “Where will the people be?” as stated by Al-Tayyibi. (As stated in Al-Mirqat)
۱ قوله: فأين يكون الناس إلخ والظاهر من سؤال عائشة وجوابه لا تغير الذات، حيث قالت: فأين يكون الناس؟ قاله الطيبي.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الشَّمْسُ وَالْقَمَرُ مُكَوَّرَانِ يَوْمَ الْقِيَامَةِ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The sun and the moon will be rolled up on the Day of Resurrection.” [Narrated by Al-Bukhari]