بَابُ الْحِسَابِ وَالْقِصَاصِ وَالْمِيزَانِReckoning, Retribution, and the Scales
عَنْ عَائِشَةَ (رضي الله عنها) أَنَّ النَّبِيَّ ﷺ قَالَ: «لَيْسَ أَحَدٌ يُحَاسَبُ يَوْمَ الْقِيَامَةِ إِلَّا هَلَكَ».
قُلْتُ: ۱ أَوَ لَيْسَ يَقُوْلُ اللهُ: {فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا}(الانشقاق: ۸ ، فَقَالَ: «إِنَّمَا۲ ذَلِكَ الْعَرْضُ، وَلَكِنَّ مَنْ۳ نُوْقِشَ فِي الْحِسَابِ يَهْلِكُ». مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) narrated that the Prophet (ﷺ) said: “No one who is reckoned on the Day of Resurrection will escape ruin.” I said: 1 “Does not Allah say: ‘Then he will be judged with an easy reckoning’ [Al-Inshiqaq: 8]?” He said: “That 2 is merely the presentation, but whoever 3 is scrutinized in the reckoning will be ruined.” [Agreed Upon]
Notes / الحواشي
1 His statement: “I said: Does not Allah say, etc.”: The objection is that the hadith’s wording generally implies punishment for all who are reckoned, while the verse indicates that some will not be punished. The reconciliation is that the reckoning in the verse refers to the presentation, which is the display of deeds, where the person acknowledges their sins, and then they are forgiven to show divine favor, while scrutiny is to demonstrate justice. (As stated in Al-Mirqat)
2 His statement: “That is merely the presentation”: Meaning the easy reckoning in His statement is the presentation of deeds, not reckoning with scrutiny. (As stated in Al-Mirqat)
۱ قوله : . قلت: أوليس يقول الله إلخ وجه المعارضة أن لفظ الحديث عام في تعذيب كل من حوسب، ولفظ الآية دال على أن بعضهم لا يعذب، وطريق الجمع: أن المراد بالحساب في الآية إنما هو العرض، وهو إبراز الأعمال وإظهارها، فيقر صاحبها بذنوبه، ثم يتجاوز عنها لإظهار الفضل، كما أن المناقشة لبيان ظهور العدل. كذا في «المرقاة».
۲ قوله: إنما ذلك العرض والمعنى إنما ذلك الحساب اليسير في قوله تعالى عرض عمله، لا الحساب على وجه المناقشة. كذا في «المرقاة».
۳ قوله: من نوقش في الحساب حاصله: أن المراد بالمناقشة الاستقصاء في المحاسبة والاستيفاء بالمطالبة، وترك المسامحة في الجليل والحقير والقليل والكثير. وقوله: «يهلك»، والمراد بالهلاك العذاب. التقطته من المرقاة».
وَعَنْهَا (رضي الله عنها) قَالَتْ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ فِي بَعْضِ صَلَاتِهِ: «اللَّهُمَّ ۱حَاسِبْنِي حِسَابًا يَسِيرًا»، قُلْتُ: يَا نَبِيَّ اللهِ ! مَا الْحِسَابُ الْيَسِيرُ؟ قَالَ: «أَنْ يَنْظُرَ فِي كِتَابِهِ، فَيَتَجَاوَزَ عَنْهُ، إِنَّهُ مَنْ نُوقِشَ الْحِسَابَ يَوْمَئِذٍ يَا عَائِشَةُ ! هَلَكَ». رَوَاهُ أَحْمَدُ.
Aisha (may Allah be pleased with her) narrated: I heard the Messenger of Allah (ﷺ) say in one of his prayers: “O Allah, 1 reckon me with an easy reckoning.” I said: “O Prophet of Allah, what is the easy reckoning?” He said: “That He looks at his record and overlooks it. Indeed, whoever is scrutinized in the reckoning on that day, O Aisha, will be ruined.” [Narrated by Ahmad]
Notes / الحواشي
1 His statement: “O Allah, reckon me with an easy reckoning”: This is either a teaching for the nation and a reminder to awaken them from heedlessness, or an expression of delight in the blessing that will befall him, or an expression of fear befitting his station of knowing the Lord of Might, disregarding his rank of prophethood and protection. (As stated in Al-Mirqat)
3 His statement: “Whoever is scrutinized in the reckoning”: The meaning is that scrutiny refers to thorough accounting and demanding fulfillment, without leniency for major or minor, little or much. His statement “will be ruined” means will be punished. (As taken from Al-Mirqat)
۱ قوله : اللهم حاسبني حسابا يسيرا: وهذا إما تعليم للأمة وتنبيه لهم عن نوم الغفلة، وإما تلذذ بما يقع له من هذه النعمة، وإما خشية له كما يقتضيه مقامه من معرفة رب العزة، وذهوله عن مرتبة النبوة ومنزلة العصمة. كذا في «المرقاة».
وَعَنْ عَدِيِّ بْنِ حَاتِمٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا سَيُكَلِّمُهُ رَبُّهُ لَيْسَ بَيْنَهُ وَبَيْنَهُ تُرْجُمَانٌ وَلَا حِجَابُ يَحْجُبُهُ، فَيَنْظُرُ أَيْمَنَ مِنْهُ فَلَا يَرَى إِلَّا مَا قَدَّمَ مِنْ عَمَلِهِ، وَيَنْظُرُ أَشْأَمَ مِنْهُ فَلَا يَرَى إِلَّا مَا قَدَّمَ، وَيَنْظُرُ بَيْنَ يَدَيْهِ فَلَا يَرَى إِلَّا النَّارَ تِلْقَاءَ وَجْهِهِ، فَاتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ.۱ مُتَّفَقٌ عَلَيْهِ.
Adi ibn Hatim (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There is none of you except that his Lord will speak to him without an interpreter or a veil between them. He will look to his right and see nothing but what he sent forth of his deeds, look to his left and see nothing but what he sent forth, and look ahead and see nothing but the Fire facing him. So fear the Fire, even if with half a date.” 1 [Agreed Upon]
Notes / الحواشي
1 His statement: “Even if with half a date”: This has two meanings: one, fear the Fire and do not oppress anyone, even with half a date; two, fear it by giving half a date in charity. This hadith was mentioned in the chapter on charity, indicating the validity of both meanings, with the second being more apparent. (As stated in Al-Lama’at)
۱ قوله: ولو بشق تمرة له معنيان، أحدهما: فاتقوا النار، ولا تظلموا أحدا، ولو بشق تمرة، وثانيهما: اتقوها ولو بتصدق شق تمرة. وقد أورد هذا الحديث في باب الصدقة، وقد أشار بذكره في الموضعين إلى صحة إرادة المعنيين، والثاني أظهر. كذا في «اللمعات».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: "إِنَّ اللَّهَ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ وَيَسْتُرُهُ، فَيَقُولُ: أَتَعْرِفُ ذَنْبَ كَذَا؟ أَتَعْرِفُ ذَنْبَ كَذَا؟ فَيَقُولُ: نَعَمْ أَيْ رَبِّ، حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ، وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ، قَالَ: سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، فَيُعْطَى كِتَابَ حَسَنَاتِهِ، وَأَمَّا الْكَافِرُ وَالْمُنَافِقُونَ فَيُنَادَى بِهِمْ عَلَى رُءُوسِ الْخَلَائِقِ : هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ ، أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Allah will bring the believer near, cover him with His canopy, and conceal him, saying: ‘Do you recognize this sin? Do you recognize that sin?’ He will say: ‘Yes, O Lord,’ until, when He has made him acknowledge his sins and he thinks he is ruined, Allah will say: ‘I concealed them for you in the world, and I forgive them for you today.’ Then he will be given his record of good deeds. As for the disbeliever and the hypocrites, they will be called out before all creation: ‘These are the ones who lied against their Lord. Indeed, the curse of Allah is upon the wrongdoers.’” [Agreed Upon]
وَعَنْ أَبِي مُوسَى (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللهُ إِلَى كُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا، فَيَقُولُ : هَذَا ۱ فِكَاكُكَ مِنَ النَّارِ». رَوَاهُ مُسْلِمٌ.
Abu Musa (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “On the Day of Resurrection, Allah will assign to every Muslim a Jew or a Christian, saying: ‘This 1 is your ransom from the Fire.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “This is your ransom from the Fire”: Al-Qadi said: Since every accountable person has a seat in Paradise and a seat in the Fire, whoever truly believes exchanges his seat in the Fire for one in Paradise, and whoever does not believe, the opposite. Thus, disbelievers act as substitutes for believers in their seats in the Fire, taking their place. Also, since the divine decree preceded to fill Hell, filling it with disbelievers is a salvation for believers, freeing them from the Fire. Thus, they are like a ransom and redemption for believers. The mention of Jews and Christians specifically may be due to their known opposition to Muslims and their confrontation in affirming the Messenger, which leads to their salvation. It was said: The term “ransom” or “redemption” is used metaphorically, not meaning that a person of the Book is punished for a Muslim’s sin, as per His statement: “No bearer of burdens will bear the burden of another” [Al-An’am: 164]. (As stated in Al-Mirqat)
1 His statement: “On the Day of Resurrection”: This is specified because there is consensus that Allah, the Exalted, is not seen in this world, as the eternal essence is not seen with a perishable eye. (As stated in Al-Mirqat)
۱ قوله: هذا فكاكك من النار : قال القاضي : لما كان لكل مكلف مقعد من الجنة ومقعد من النار، فمن آمن حق الإيمان بدل مقعده من النار بمقعد من الجنة، ومن لم يؤمن فبالعكس، كانت الكفرة كالخلف للمؤمنين في مقاعدهم من النار، والنائب منابهم فيها، وأيضًا لما سبق القسم الإلهي بملأ جهنم كان ملؤها من الكفار خلاصا للمؤمنين ونجاة لهم من النار، فهم في ذلك للمؤمنين كالفداء والفكاك. ولعل تخصيص اليهود والنصارى بالذكر؛ لاشتهارهما بمضادة المسلمين ومقابلتهما إياهم في تصديق الرسول المقتضي لنجاتهم. وقيل: عبر عن ذلك بالفكاك تارة وبالفداء أخرى على وجه المجاز والاتساع؛ إذ لم يرد به تعذيب الكتابي بذنب المسلم؛ لقوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (الأنعام: ١٦٤). كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يُجَاءُ بِنُوحٍ يَوْمَ الْقِيَامَةِ فَيُقَالُ لَهُ: هَلْ بَلَّغْتَ؟ فَيَقُولُ : نَعَمْ يَا رَبِّ، فَتُسْأَلُ أُمَّتُهُ : هَلْ بَلَغَكُمْ؟ فَيَقُوْلُوْنَ: مَا جَاءَنَا مِنْ نَذِيرٍ، فَيَقُولُ: مَنْ شُهُودُكَ؟ فَيَقُولُ: مُحَمَّدٌ وَأُمَّتُهُ، فَقَالَ رَسُوْلُ اللَّهِ ﷺ: «فَيُجَاءُ بِكُمْ فَتَشْهَدُونَ أَنَّهُ قَدْ بَلَغَ»، ثُمَّ قَرَأَ رَسُولُ اللهِ ﷺ : ﴿وَكَذَلِكَ جَعَلْنَكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا} (البقرة: ١٤٣). رَوَاهُ الْبُخَارِيُّ .
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Noah will be brought on the Day of Resurrection, and it will be said to him: ‘Did you convey?’ He will say: ‘Yes, O Lord.’ His nation will be asked: ‘Did he convey to you?’ They will say: ‘No warner came to us.’ He will say: ‘Who are your witnesses?’ He will say: ‘Muhammad and his nation.’ The Messenger of Allah (ﷺ) said: ‘So you will be brought, and you will testify that he conveyed.’ Then the Messenger of Allah (ﷺ) recited: “And thus We have made you a median [just] nation that you will be witnesses over the people and the Messenger will be a witness over you” [Al-Baqarah: 143]. [Narrated by Al-Bukhari]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ ﷺ فَضَحِكَ، فَقَالَ: «هَلْ تَدْرُونَ مِمَّ ۱ أَضْحَكُ ؟ قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: «مِنْ مُخَاطَبَةِ الْعَبْدِ رَبَّهُ، يَقُوْلُ: يَا رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ قَالَ: يَقُوْلُ: بَلَى، قَالَ: فَيَقُوْلُ: فَإِنِّي لَا أُجِيرُ عَلَى نَفْسِي إِلَّا شَاهِدًا مِنِّي، قَالَ: فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ شَهِيدًا، وَبِالْكِرَامِ الْكَاتِبِينَ شُهُودًا، قَالَ: فَيُخْتَمُ عَلَى فِيهِ، فَيُقَالُ لِأَرْكَانِهِ: انْطِقِي، قَالَ: فَتَنْطِقُ بِأَعْمَالِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ، قَالَ: فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا، فَعَنْكُنَّ كُنْتُ أُنَاضِلُ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated: We were with the Messenger of Allah (ﷺ), and he laughed, saying: “Do you know why 1 I laughed?” We said: “Allah and His Messenger know best.” He said: “Because of the servant’s conversation with his Lord. He will say: ‘O Lord, did You not protect me from injustice?’ Allah will say: ‘Indeed.’ He will say: ‘Then I do not permit any witness against me except from myself.’ Allah will say: ‘Your soul is sufficient as a witness against you today, and the noble scribes are witnesses.’ His mouth will be sealed, and it will be said to his limbs: ‘Speak.’ They will speak of his deeds. Then he will be allowed to speak, and he will say: ‘Away with you and be cursed, for it was for you that I contended.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Why I laughed”: This implies that laughter is only appropriate for something strange or a remarkable wisdom. (As stated in Al-Mirqat)
۱ قوله : مما أضحك : فيه إيماء إلى أنه لا ينبغي الضحك إلا لأمر غريب وحكم عجيب. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالُوا: يَا رَسُوْلَ اللهِ! هَلْ نَرَى رَبَّنَا يَوْمَ۱ الْقِيَامَةِ؟ قَالَ: «هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ فِي الظَّهِيرَةِ لَيْسَتْ فِي سَحَابَةٍ؟» قَالُوا: لَا ، قَالَ: «فَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ فِي سَحَابَةِ؟ قَالُوا: لَا ، قَالَ: «فَوَالَّذِي نَفْسِي بِيَدِهِ! لَا تُضَارُّونَ فِي رُؤْيَةِ رَبِّكُمْ إِلَّا كَمَا تُضَارُّونَ۲ فِي رُؤْيَةِ أَحَدِهِمَا، قَالَ: «فَيَلْقَى الْعَبْدَ فَيَقُولُ: أَيْ قُلْ أَلَمْ أُكْرِمْكَ وَأُسَوَّدْكَ وَأَزَوَّجُكَ وَأُسَخَّرْ لَكَ الْخَيْلَ وَالْإِبْلَ، وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ فَيَقُوْلُ: بَلَى، قَالَ: فَيَقُولُ: أَفَظَنَنْتَ أَنَّكَ مُلَاقِي؟ فَيَقُوْلُ: لَا ، فَيَقُوْلُ: فَإِنِّي أَنْسَاكَ كَمَا نَسِيتَنِي، ثُمَّ يَلْقَى الثَّانِي، فَذَكَرَ مِثْلَهُ، ثُمَّ يَلْقَى الثَّالِثَ، فَيَقُوْلُ لَهُ مِثْلَ ذَلِكَ، فَيَقُولُ: يَا رَبِّ! آمَنْتُ بِكَ وَبِكِتَابِكَ وَبِرُسُلِكَ، وَصَلَّيْتُ وَصُمْتُ وَتَصَدَّقْتُ، وَيُثْنِي بِخَيْرٍ مَا اسْتَطَاعَ، فَيَقُوْلُ: هَهُنَا إِذًا، ثُمَّ يُقَالُ لَهُ: الْآنَ نَبْعَثُ شَاهِدًا عَلَيْكَ، وَيَتَفَكَّرُ فِي نَفْسِهِ مَنْ ذَا الَّذِي يَشْهَدُ عَلَيَّ، فَيُخْتَمُ عَلَى فِيهِ، وَيُقَالُ لِفَخِذِهِ: انْطِقِي، فَتَنْطِقُ فَخِذُهُ وَلَحَمُهُ وَعِظَامُهُ بِعَمَلِهِ، وَذَلِكَ لِيُعْذِرَ مِنْ نَفْسِهِ، وَذَلِكَ الْمُنَافِقُ، وَذَلِكَ الَّذِي سَخَطَ اللَّهُ». رَوَاهُ مُسْلِمٌ.
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Abu Hurairah (may Allah be pleased with him) narrated: They said: “O Messenger of Allah, will we see our Lord on 1 the Day of Resurrection?” He said: “Do you find difficulty in seeing the sun at noon when it is not covered by clouds?” They said: “No.” He said: “Do you find difficulty in seeing the moon on the night of the full moon when it is not covered by clouds?” They said: “No.” He said: “By the One in whose hand is my soul, you will not find difficulty in seeing your Lord except as you find difficulty 2 in seeing either of them.” He said: “Then He will meet the servant and say: ‘O so-and-so, did I not honor you, make you a leader, marry you, make horses and camels subservient to you, and leave you to rule and prosper?’ He will say: ‘Indeed.’ Allah will say: ‘Did you not think you would meet Me?’ He will say: ‘No.’ Allah will say: ‘Then I forget you as you forgot Me.’ Then He will meet the second, saying the same, and the third, saying the same. He will say: ‘O Lord, I believed in You, Your Book, and Your messengers, and I prayed, fasted, and gave charity,’ praising himself with good as much as he can. Allah will say: ‘Here then.’ It will be said to him: ‘Now We will send a witness against you.’ He will think to himself: ‘Who will testify against me?’ His mouth will be sealed, and it will be said to his thigh: ‘Speak.’ His thigh, flesh, and bones will speak of his deeds. That is to excuse him from himself. That is the hypocrite, and that is the one with whom Allah is displeased.” [Narrated by Muslim]
Notes / الحواشي
2 His statement: “You will not find difficulty, etc.”: Al-Tayyibi said: The apparent wording would be: “You will not find difficulty in seeing your Lord as you do not find difficulty in seeing either of them,” but it was expressed as in the verse: “And there is no fault in them except that their swords have nicks from striking battalions.” Meaning, you will not doubt seeing Him as you do not doubt seeing the sun or moon, and since there is no doubt in seeing them, you will not doubt seeing Him at all. (As stated in Al-Mirqat)
۱ قوله: يوم القيامة: قيد به للإجماع على أنه تعالى لا يرى في الدنيا؛ لأن الذات الباقية لا ترى بالعين الفانية. كذا في «المرقاة».
۲ قوله : لا تضارون إلخ : قال الطيبي الله : قوله : «إلا كما تضارون، كان الظاهر أن يقال: لا تضارون في رؤية ربكم كما لا تضارون في رؤية أحدهما، ولكنه أخرج مخرج قوله:
ولا عيب فيهم غير أن سيوفهم بهن فلول من قراع الكتائب
أي لا تشكون فيه إلا كما تشكون في رؤية القمرين، وليس في رؤيتهما شك، فلا تشكون فيها البتة. كذا في «المرقاة».
وَعَنِ الْحَسَنِ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ۱ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الْعَرْضَةُ الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي، فَآخِذُ۲ بِيَمِينِهِ وَآخِذُ بِشِمَالِهِ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ، وَقَالَ: لَا يَصِحُ هَذَا الْحَدِيثُ مِنْ قِبَلِ أَنَّ الْحَسَنَ لَمْ يَسْمَعْ مِنْ أَبِي هُرَيْرَةَ (رضي الله عنه).
قَالَ: عَلِيٌّ الْقَارِي رَحِمَهُ اللهُ الْبَارِيْ: أَيْ فَإِسْنَادُهُ مُنْقَطِعُ غَيْرُ مُتَّصِلٍ، لَكِنَّ قَالَ الشَّيْخُ الْجَزَرِيُّ فِي تَصْحِيحِ «الْمَصَابِيحِ»: إِنَّ الْبُخَارِيَّ أَخْرَجَ فِي صَحِيحِهِ الْحَسَنُ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) ثَلَاثَةَ أَحَادِيثَ وَبَيَّنَهَا قَالَ: وَأَمَّا مُسْلِمٌ فَلَمْ يُخْرِجُ لِلْحَسَنِ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) شَيْئًا، نَقَلَهُ مِيْرَكُ. أَقُولُ: وَلَا يَلْزَمُ مِنْ عَدْمٍ إِخْرَاجٍ مُسْلِمٍ حَدِيثَهُ عَنْهُ أَنَّهُ لَا يَصِحُّ إِسْنَادُهُ؛ إِذْ شَرْطُ الْبُخَارِيِّ، وَهُوَ تَحَقَّقُ اللُّقِي وَلَوْ مَرَّةً، أَقْوَى مِنْ شَرْطِ مُسْلِمٍ، وَهُوَ مُجَرَّدُ وُجُودِ الْمُعَاصَرَةِ. وَقَالَ صَاحِبُ «الْمِشْكَاةِ»: وَقَدْ رَوَاهُ بَعْضُهُمْ عَنِ الْحَسَنِ عَنْ أَبِي مُوسَى (رضي الله عنه).
قَالَ عَلِيٌّ الْقَارِي يَعْنِي فَالْحَدِيثُ مُتَّصِلٌ مِنْ طَرِيقِهِ وَاعْتَضَدَ بِإِسْنَادِهِ، فَإِنَّ صَاحِبَ «الْمِشْكَاةِ» ذَكَرَ فِي أَسْمَاءِ رِجَالِهِ أَنَّ الْحَسَنَ رَوَى عَنِ الصَّحَابَةِ كَأَبِي مُوسَى وَأَنَسِ بْنِ مَالِكٍ وَابْنِ عَبَّاسٍ وَغَيْرِهِمْ.
Al-Hasan narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “People will be presented on the Day of Resurrection in three 1 presentations. The first two are arguments and excuses, but in the third presentation, the records will fly into hands, with some 2 taking with their right and some with their left.” [Narrated by Ahmad and At-Tirmidhi, who said: This hadith is not authentic because Al-Hasan did not hear from Abu Hurairah (may Allah be pleased with him).] Ali al-Qari (may Allah have mercy on him) said: Meaning, its chain is disconnected, not continuous. However, Sheikh Al-Jazari said in his authentication of Al-Masabih: Al-Bukhari narrated three hadiths from Al-Hasan from Abu Hurairah (may Allah be pleased with him) and clarified them, while Muslim did not narrate anything from Al-Hasan from Abu Hurairah (may Allah be pleased with him), as quoted by Mirak. I say: It does not follow from Muslim not narrating his hadith that its chain is invalid, as Bukhari’s condition, confirming a meeting even once, is stronger than Muslim’s condition of mere contemporaneity. The author of Mishkat said: Some narrated it from Al-Hasan from Abu Musa (may Allah be pleased with him). Ali al-Qari said: Meaning, the hadith is continuous through that chain and supported by it, as the author of Mishkat mentioned in the names of its narrators that Al-Hasan narrated from Companions like Abu Musa, Anas ibn Malik, Ibn Abbas, and others.
Notes / الحواشي
1 His statement: “Three presentations”: Meaning three times. In the first, they defend themselves, saying: “The prophets did not convey to us,” and argue with Allah, the Exalted. In the second, they confess and make excuses, saying: “Everything I did was by mistake, error, ignorance, or hope,” and so on. This is the meaning of his statement: “The first two are arguments and excuses.” (As stated in Al-Mirqat)
2 His statement: “Some taking with their right and some with their left”: The “fa” is explanatory, meaning some take with their right, who are the people of felicity, and some with their left, who are the people of misery. At that time, their fates are settled according to their beginnings, and the people of misguidance are distinguished from the people of guidance. (As stated in Al-Mirqat)
۱ قوله : ثلاث عرضات بفتحتين، قيل : أي ثلاث مرات، فأما المرة الأولى فيدفعون عن أنفسهم، ويقولون: لم يبلغنا الأنبياء، ويحاجون الله تعالى، وفي الثانية يعترفون ويعتذرون بأن يقول: كل فعلته سهوا وخطأ وجهلا ورجاء ونحو ذلك. وهذا معنى قوله : «فأما عرضتان فجدال ومعاذير». كذا في «المرقاة».
۲ قوله: فأخذ بيمينه وآخذ بشماله الفاء تفصيلية، أي فمنهم آخذ بيمينه، وهو من أهل السعادة، ومنهم آخذ بشماله، وهو من أهل الشقاوة، فحينئذ تتم قضيتهم على وفق البداية، ويتميز أهل الضلالة من أهل الهداية. كذا في «المرقاة».
وَعَنْ أَسْمَاء بِنْتِ يَزِيدَ (رضي الله عنها) عَنْ رَسُولِ اللهِ ﷺ قَالَ: «يُحْشَرُ النَّاسُ فِي صَعِيدٍ وَاحِدٍ يَوْمَ الْقِيَامَةِ ، فَيُنَادِي مُنَادٍ فَيَقُولُ: أَيْنَ الَّذِينَ۱ كَانَتْ تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ؟ فَيَقُوْمُوْنَ وَهُمْ قَلِيلٌ، فَيَدْخُلُوْنَ الْجَنَّةَ بِغَيْرِ حِسَابٍ، ثُمَّ يُؤْمَرُ بِسَائِرِ النَّاسِ إِلَى الْحِسَابِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Asma bint Yazid (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “People will be gathered on the Day of Resurrection on a single plain, and a caller will call: ‘Where are those 1 whose sides shunned their beds?’ They will stand, and they are few, and they will enter Paradise without reckoning. Then the rest of the people will be ordered to the reckoning.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “Those whose sides shunned their beds”: There is a difference of opinion about who is meant. Some said they are those who pray at night, others said they are the repentant, and it is possible it refers to those who pray Isha and Fajr in congregation. (As stated in Al-Mirqat and Al-Lama’at)
۱ قوله : الذين كانت تتجافى إلخ : واختلف في المراد بهم ، فقيل : هم المتهجدون وقيل : هم الأوابون، ويحتمل أن يراد بهم من يصلي العشاء والصبح في جماعة. كذا في «المرقاة» و«اللمعات».
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «وَعَدَنِي رَبِّي أَنْ يُدْخِلَ الْجَنَّةَ مِنْ أُمَّتِي سَبْعِينَ أَلْفًا، لَا حِسَابَ عَلَيْهِمْ وَلَا عَذَابَ، مَعَ كُلِّ أَلْفِ سَبْعُونَ أَلْفًا، وَثَلَاثُ حَثَيَاتٍ مِنْ حَثَيَاتِ رَبِّي». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Umamah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “My Lord promised me that He will admit seventy thousand from my nation into Paradise without reckoning or punishment, and with every thousand, seventy thousand, and three handfuls from my Lord’s handfuls.” [Narrated by Ahmad, At-Tirmidhi, and Ibn Majah]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّهُ أَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ: أَخْبِرْنِي مَنْ ۱ يُقَوِّي عَلَى الْقِيَامِ يَوْمَ الْقِيَامَةِ الَّذِي قَالَ اللهُ عَزَّ وَجَلَّ: ﴿ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ} (المطففين : ٦) فَقَالَ يُخَفَّفُ۲ عَلَى الْمُؤْمِنِ حَتَّى يَكُوْنَ عَلَيْهِ كَالصَّلَاةِ الْمَكْتُوبَةِ. رَوَاهُ الْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that he came to the Messenger of Allah (ﷺ) and said: “Inform me about who 1 will endure standing on the Day of Resurrection, about which Allah, the Mighty and Exalted, said: ‘The Day when people will stand before the Lord of the worlds’ [Al-Mutaffifin: 6].” He said: “It will be lightened 2 for the believer until it is like the prescribed prayer.” [Narrated by Al-Bayhaqi in Kitab al-Ba’th wa an-Nushur]
Notes / الحواشي
1 His statement: “Who will endure standing”: Meaning standing for reckoning before Allah. His statement: “About which Allah, the Mighty and Exalted, said” refers to the Day of Resurrection. (As stated in Al-Mirqat)
2 His statement: “It will be lightened for the believer, etc.”: The implication is that it becomes easy for believers, either in quantity, quality, or both, to the extent that for some, it is like an hour, for those who treated this world as an hour and earned obedience in it. (As stated in Al-Mirqat)
۱ قوله: من يقوي على القيام: أي على الوقوف للحساب بين يدي الله. وقوله: الذي قال الله عَزَّ وَجَلَّ، أي في حقه، فالموصول صفة ليوم القيامة. كذا في «المرقاة».
۲ قوله: يخفف على المؤمن إلخ : فمفهومه أنه على المؤمنين يصير يسيرا، إما في الكمية، وإما في الكيفية وإما فيهما جميعا، حتى بالنسبة إلى بعضهم يكون هو كساعة، وهم من جعلوا الدنيا ساعة، وكسبوا فيها طاعة. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ : سُئِلَ رَسُولُ اللهِ ﷺ عَنْ يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مَا أَطْوَلَ هَذَا الْيَوْمَ، فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ! إِنَّهُ لَيُخَفِّفُ عَلَى الْمُؤْمِنِ حَتَّى يَكُونَ أَهْوَنَ عَلَيْهِ مِنَ الصَّلَاةِ الْمَكْتُوبَةِ يُصَلِّيهَا فِي الدُّنْيَا». رَوَاهُ الْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) was asked about a day whose length is fifty thousand years, and they said: “How long is this day?” He said: “By the One in whose hand is my soul, it will be lightened for the believer until it is easier than the prescribed prayer he performs in this world.” [Narrated by Al-Bayhaqi in Kitab al-Ba’th wa an-Nushur]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: جَاءَ رَجُلٌ فقعد بَيْنَ يَدِي رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ ! إِنَّ لِي مَمْلُوكِينَ، يُكَذِّبُونَنِي وَيَخُونُونَنِي وَيَعْصُونَنِي وَأَشْتَمُهُمْ وَأَضْرِبُهُمْ، فَكَيْفَ أَنَا مِنْهُمْ؟ فَقَالَ رَسُوْلُ اللَّهِ ﷺ: إِذَا كَانَ يَوْمَ الْقِيَامَةِ يُحْسَبُ مَا خَانُوكَ وَعَصَوْكَ وَكَذَّبُوكَ وَعِقَابُكَ إِيَّاهُمْ، فَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ بِقَدْرِ ذُنُوبِهِمْ كَانَ۱ كَفَافًا، لَا لَكَ وَلَا عَلَيْكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ دُونَ ذُنُوبِهِمْ كَانَ فَضْلًا لَكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ فَوْقَ ذُنُوبِهِمْ اقْتُصَّ لَهُمْ مِنْكَ الْفَضْلُ». فَتَنَقَّى الرَّجُلُ وَجَعَلَ يَهْتِفُ وَيَبْكِي ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَمَا تَقْرَأُ قَوْلَ اللَّهِ تَعَالَى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مَنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَٰسِبِينَ} ، فَقَالَ الرَّجُلُ: يَا رَسُولَ اللَّهِ ! مَا أَجِدُ لِي وَلِهَؤُلَاءِ شَيْئًا خَيْرًا مِنْ مُفَارَقَتِهِمْ، أُشْهِدُكَ أَنَّهُمْ كُلُّهُمْ أَحْرَارٌ. رَوَاهُ التَّرْمِذِيُّ.
Aisha (may Allah be pleased with her) narrated: A man came and sat before the Messenger of Allah (ﷺ) and said: “O Messenger of Allah, I have slaves who lie to me, betray me, and disobey me, and I curse them and strike them. How am I with them?” The Messenger of Allah (ﷺ) said: “On the Day of Resurrection, their betrayal, disobedience, and lying to you will be reckoned, along with your punishment of them. If your punishment of them matches their sins, it will be 1 balanced, neither for you nor against you. If your punishment is less than their sins, it will be a surplus for you. If your punishment exceeds their sins, the excess will be taken from you for them.” The man withdrew, crying and wailing. The Messenger of Allah (ﷺ) said: “Do you not read Allah’s statement: ‘And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant’ [Al-Anbiya: 47]?” The man said: “O Messenger of Allah, I find nothing better for me and them than to part from them. I bear witness that they are all free.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “It will be a surplus for you”: The apparent meaning is that it will be taken from them for you, as stated in the last case: “The excess will be taken from you for them.” It seems it was not mentioned here because the context of the hadith implies it. (As stated in Al-Lama’at)
۱ قوله : كان فضلا لك : الظاهر أنه يقتص له منهم، كما قال في القسم الأخير: اقتص لهم منك الفضل، وكأنه إنما لم يذكر ههنا الاقتصاص له منهم؛ لما يشعر به سياق الحديث. كذا في «اللمعات».
وَعَنْ عَبْدِ اللهِ بْن عَمْرِو (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ اللَّهَ سَيُخَلِّصُ ۱ رَجُلًا مِنْ أُمَّتِي عَلَى رُؤُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ، فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سجِلًا، كُلُّ سِجِلٌ مِثْلُ مَدَّ الْبَصَرِ ، ثُمَّ يَقُوْلُ: أَتُنْكِرُ مِنْ هَذَا شَيْئًا؟ أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ؟ فَيَقُوْلُ: لَا يَا رَبِّ، فَيَقُوْلُ : أَفَلَكَ عُذْرٌ؟ فَيَقُوْلُ : لَا يَا رَبِّ، فَيَقُوْلُ: بَلَى، إِنَّ لَكَ عِنْدَنَا حَسَنَةً؛ فَإِنَّهُ لَا ظُلْمَ عَلَيْكَ الْيَوْمَ. فَتُخْرَجُ بِطَاقَةٌ فِيهَا: «أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، فَيَقُولُ: احْضُرْ۲ وَزْنَكَ، فَيَقُوْلُ: يَا رَبِّ مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السَّجِلَّاتِ؟ فَيَقُولُ: إِنَّكَ لَا تُظْلَمُ. قَالَ: فَتُوضَعُ السِّجِلَّاتُ فِي كَفَّةٍ وَالْبِطَاقَةُ فِي كَفَّةٍ، فَطَاشَتِ السَّجِلَّاتُ وَثَقُلَتِ الْبِطَاقَةُ، فَلَا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْءٌ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Allah will single out 1 a man from my nation before all creation on the Day of Resurrection and spread out ninety-nine scrolls for him, each scroll as far as the eye can see. Then He will say: ‘Do you deny any of this? Have My recording scribes wronged you?’ He will say: ‘No, O Lord.’ He will say: ‘Do you have an excuse?’ He will say: ‘No, O Lord.’ He will say: ‘Indeed, you have a good deed with Us, and there will be no injustice to you today.’ A card will be brought forth with: ‘I testify that there is no god but Allah and that Muhammad is His servant and Messenger.’ He will say: ‘Attend 2 your weighing.’ He will say: ‘O Lord, what is this card against these scrolls?’ He will say: ‘You will not be wronged.’ The scrolls will be placed in one pan and the card in the other, and the scrolls will fly up, and the card will weigh heavy, for nothing weighs heavier than the name of Allah.” [Narrated by At-Tirmidhi and Ibn Majah]
Notes / الحواشي
1 His statement: “Will single out”: With emphasis on the lam, meaning select. (As stated in Al-Mirqat)
2 His statement: “Attend your weighing”: If it is said that deeds are accidents and cannot be weighed, only bodies can, it is answered that the scrolls recording the deeds are weighed, varying according to circumstances, or Allah materializes the actions and words, so they are weighed, with obedience weighing heavy and sins flying up, due to the difficulty of obedience on the soul and the ease of sin, as in the narration: “Paradise is surrounded by hardships, and the Fire is surrounded by desires.” (As stated in Al-Mirqat)
۱ قوله: سيخلص : بتشديد اللام ، أي يختار. كذا في المرقاة».
۲ قوله: أحضر وزنك فإن قيل: الأعمال أعراض لا يمكن وزنها، وإنما توزن الأجسام أجيب بأنه يوزن السجل الذي كتب فيه الأعمال، ويختلف باختلاف الأحوال، أو أن الله يجسم الأفعال والأقوال، فتوزن فتثقل الطاعات تطيش السيئات؛ لثقل العبادة على النفس وخفة المعصية عليها، ولذا ورد: حفت الجنة بالمكاره وحفت النار بالشهوات كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) أَنَّهَا ذَكَرَتِ النَّارَ فَبَكَتْ، فَقَالَ رَسُولُ اللهِ ﷺ: «مَا يُبْكِيكِ؟» قَالَتْ: ذَكَرْتُ النَّارَ فَبَكَيْتُ، فَهَلْ تَذْكُرُونَ أَهْلِيكُمْ يَوْمَ الْقِيَامَةِ؟ فَقَالَ رَسُولُ اللهِ ﷺ: «أَمَّا۱ فِي ثَلَاثَةِ مَوَاطِنَ فَلَا يَذْكُرُ أَحَدٌ أَحَدًا: عِنْدَ۲ الْمِيزَانِ حَتَّى يَعْلَمَ أَيَخِفُ مِيزَانُهُ أَوْ يَثْقُلُ، وَعِنْدَ ۳ الْكِتَابِ حِينَ يُقَالُ: {هَاؤُمُ اقْرَءُوا كِتَابِيَهُ} حَتَّى يَعْلَمَ أَيْنَ يَقَعُ كِتَابُهُ، أَ فِي يَمِينِهِ أَمْ فِي شِمَالِهِ مِنْ وَرَاءِ ظَهْرِهِ، وَعِنْدَ الصِّرَاطِ٤ إِذَا وُضِعَ بَيْنَ ظَهْرَيْ جَهَنَّمَ. رَوَاهُ أَبُوْ دَاوُدَ. (الحاقة: ١٩)
Aisha (may Allah be pleased with her) narrated that she mentioned the Fire and wept. The Messenger of Allah (ﷺ) said: “What makes you weep?” She said: “I remembered the Fire and wept. Will you remember your family on the Day of Resurrection?” The Messenger of Allah (ﷺ) said: “As for 1 three situations, no one will remember anyone: 2 at the Scales until he knows whether his scale is light or heavy, 3 at the Record when it is said: ‘Here, read your record’ [Al-Haqqah: 19], until he knows where his record falls, in his right, his left, or behind his back, and 4 at the Sirat when it is placed between the two sides of Hell.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “As for three situations, no one will remember anyone”: A hadith from Anas may indicate that he intercedes in these situations, so how not? He is the beloved whose intercession is hoped for in every horror of the terrors. The reconciliation is that he said this to Aisha as an exaggeration to prevent her from relying on being the wife of the Messenger of Allah (ﷺ), while he said to Anas to prevent despair. (As stated in Al-Lama’at)
2 His statement: “At the Scales”: The people of truth say the Scales are real, as Allah says: “And We place the scales of justice for the Day of Resurrection” [Al-Anbiya: 47]. A scale is set up on the Day of Resurrection to weigh the records in which the deeds of the servants are written, with two pans, one for good deeds and one for bad deeds. Al-Hasan said it has two pans and a tongue, as mentioned by Al-Tayyibi (may Allah have mercy on him). (As stated in Al-Mirqat)
3 His statement: “At the Record”: Meaning at its giving. (As stated in Al-Mirqat)
4 His statement: “At the Sirat”: An-Nawawi said: The position of the people of truth is that it is a bridge stretched over the surface of Hell, over which all people pass. The believers are saved according to their deeds and ranks, while others fall into it, may Allah, the Generous, protect us. The theologians among our companions and the predecessors say it is thinner than a hair and sharper than a sword, as narrated in Abu Sa’id’s report. (As stated in Al-Mirqat)
۱ قوله : أما في ثلاثة مواطن فلا يذكر أحد أحدا قد يأتي من حديث أنس ما يدل على أنه يشفع في هذه المواطن، كيف لا !
هو الحبيب الذي ترجى شفاعته في كل هول من الأهوال مقتحم
وجه التوفيق: أنه إنما قال هذه لعائشة مبالغة؛ لئلا تتكل على أنها حرم رسول الله . وقال لأنس: ذلك لئلا ييأس. كذا في «اللمعات».
۲ قوله: عند الميزان: قال أهل الحق الميزان حق، قال تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (الأنبياء: ٤٧ يوضع ميزان يوم القيامة يوزن به الصحائف التي يكون مكتوبا فيها أعمال العباد، وله كفتان إحداهما للحسنات والأخرى للسيئات، وعن الحسن له كفتان ولسان، ذكره الطيبي رحمه الله. كذا في «المرقاة».
۳ قوله : وعند الكتاب : أي عند عطائه. كذا في «المرقاة».
٤ قوله : وعند الصراط : قال النووي الله: مذهب أهل الحق أنه جسر محمدود على متن جهنم يمر عليه الناس كلهم، فالمؤمنون ينجون على حسب أعمالهم ومنازلهم، والآخرون يسقطون فيها، عافانا الله الكريم. والمتكلمون من أصحابنا والسلف يقولون: إنه أدق من الشعر وأحد من السيف، وهكذا جاء في رواية أبي سعيد. كذا في «المرقاة».