بَابُ الْحَوْضِ وَالشَّفَاعَةِBasin and Intercession
عَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: بَيْنَا أَنَا أَسِيرُ فِي الْجَنَّةِ، إِذَا أَنَا ۱ بِنَهْرٍ حَافَتَاهُ قِبَابُ الدُّرِّ الْمُجَوَّفِ، قُلْتُ: مَا هَذَا يَا جِبْرِيلُ؟ قَالَ: هَذَا الْكَوْثَرُ الَّذِي أَعْطَاكَ رَبُّكَ، فَإِذَا طِينُهُ مِسْكٌ أَذْفَرُ». رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “While I was walking in Paradise, I came upon a river whose banks were domes of hollowed pearls. I said, ‘What is this, O Jibril?’ He said, ‘This is Al-Kawthar, which your Lord has given you.’ And its soil was pure, fragrant musk.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “I came upon a river”: Al-Dawudi said: If this phrase, “I came upon a river,” is authentic, it indicates that the Basin from which people will be driven away on the Day of Resurrection is different from the river in Paradise. Alternatively, it could mean that he sees them while he is inside Paradise and they are outside, calling to them, and they are turned away. Some scholars objected to this, saying that the Basin outside Paradise is supplied from the river inside Paradise, so there is no issue. I say: What was stated requires evidence that it is supplied from Paradise. A better explanation is that the Prophet (ﷺ) has two Basins: one in Paradise and another on the Day of Resurrection, as stated by the scholar Al-Ayni.
۱ قوله : أنا بنهر : قال الداودي: إن كان هذا - أي قوله : «أنا بنهر» - محفوظاً دل على أن الحوض الذي يدفع عنه أقوام يوم القيامة غير النهر الذي في الجنة، أو يكون يراهم، وهو داخل، وهم خارجها، فيناديهم فيصرفون عنه. وأنكر عليه بعضهم، فقال: إن الحوض الذي هو خارج الجنة يمد من النهر الذي هو داخل الجنة، فلا إشكال أصلا، انتهى. قلت: الذي قاله يحتاج إلى دليل أنه يمد من الجنة، وأحسن من ذلك أن يقال: إن للنبي ﷺ حوضين: أحدهما في الجنة، والآخر يكون يوم القيامة، قاله العلامة العيني.
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو (رضي الله عنهما) قَالَ قَالَ رَسُوْلُ اللَّهِ ﷺ: «حَوْضِي مَسِيرَةُ شَهْرٍ، مَاؤُهُ ۱ أَبْيَضُ مِنَ اللَّبَنِ، وَرِيحُهُ أَطْيَبُ مِنَ الْمِسْكِ، وَكِيزَانُهُ كَنُجُومِ السَّمَاءِ، مَنْ شَرِبَ مِنْهَا فَلَا يَظْمَأُ أَبَدًا» ۲" مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “My Basin spans the distance of a month’s journey. Its water 1 is whiter than milk, its fragrance is more pleasant than musk, and its vessels are like the stars of the sky. Whoever drinks from it will never thirst again.” [Agreed Upon]
Notes / الحواشي
۱ قوله: ماؤه أبيض من اللبن قال النووي له : النحويون يقولون: لا يبنى فعل التعجب وأفعل التفضيل من الألوان والعيوب، بل يتوصل إليه بنحو أشد» و«أبلغ»، فلا يقال: ما أبيض زيدا، ولا زيد أبيض من عمرو. وهذا الحديث يدل على صحة ذلك وحجة على من منعوه، وهي لغة، وإن كانت قليلة الاستعمال. كذا في «المرقاة».
۲ قوله: فلا يظمأ أبدا الظمأ شدة العطش، قال القاضي ظاهره أن الشرب منه يكون بعد الحساب والنجاة من النار، وهو الذي لا يظمأ بعده. وقيل: لا يشرب منه إلا من قدر له السلامة من النار. ويحتمل أن من شربه من هذه الأمة، وقدر عليه دخول النار، لا يعذب بالظمأ؛ لأن ظاهر الحديث أن جميع الأمة تشرب منه إلا من ارتد. وهذا كما قيل: جميع المؤمنين يأخذ كتبهم بأيمانهم، ثم يعذب الله من شاء. وقيل: إنما يأخذ بأيمانهم الناجون فقط. كذا في مجمع البحار».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنَّ أَمَامَكُمْ حَوْضِيْ، مَا بَيْنَ جَنْبَتَيْهِ كَمَا بَيْنَ جَرْبَاءَ وَأَذْرُحَ». قَالَ بَعْضُ الرُّوَاةِ: هُمَا قَرْيَتَانِ بِالشَّامِ، بَيْنَهُمَا مَسِيْرَةُ ثَلَاثِ لَيَالٍ. وَفِي رِوَايَةٍ فِيْهِ أَبَارِيقُ كَنُجُومِ السَّمَاءِ، مَنْ وَرَدَهُ فَشَرِبَ مِنْهُ لَمْ يَظْمَأُ بَعْدَهَا أَبَدًا». مُتَّفَقٌ عَلَيْهِ.
وَقَالَ عَلِيٌّ الْقَارِي: قَالَ صَاحِبُ الْقَامُوسِ»: الْجَرْبَاءُ قَرْيَةٌ بِجَنْبِ أَذْرُحَ، وَغَلَطَ مَنْ قَالَ: بَيْنَهُمَا ثَلَاثَةُ أَيَّامٍ، وَإِنَّمَا الْوَهْمُ مِنْ رُوَاةِ الْحَدِيثِ مِنْ إِسْقَاطِ زِيَادَةٍ، ذَكَرَهَا الدَّارَ قُطْنِي وَهِيَ : مَا بَيْنَ نَاحِيَتَي حَوْضِيْ كَمَا بَيْنَ الْمَدِينَةِ وَجَرْبَاءَ وَأَذْرُحَ».
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Before you is my Basin, its width as vast as the distance between Jarba’ and Adhruh.” Some narrators said: These are two villages in Sham, separated by a journey of three nights. In another narration: “Its pitchers are as numerous as the stars in the sky. Whoever reaches it and drinks from it will never thirst thereafter.” [Agreed Upon] Ali al-Qari said: The author of Al-Qamus stated: Jarba’ is a village near Adhruh, and those who claim the distance between them is three days are mistaken. The error stems from the narrators’ omission of an addition mentioned by Al-Daraqutni, which is: “The width of my Basin is like the distance between Medina, Jarba’, and Adhruh.”
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ حَوْضِي أَبْعَدُ۱ مِنْ أَيْلَةَ مِنْ عَدَنٍ، لَهُوَ أَشَدُّ بَيَاضًا مِنَ الثَّلْجِ، وَأَحْلَى مِنَ الْعَسَلِ بِاللَّبَنِ، وَلَآنِيَتُهُ أَكْثَرُ مِنْ عَدَدِ النُّجُومِ، وَإِنِّي لَأَصُدُّ النَّاسَ عَنْهُ كَمَا يَصُدُّ الرَّجُلُ إِبِلَ النَّاسِ عَنْ حَوْضِهِ»، قَالُوا: يَا رَسُولَ اللَّهِ! أَتَعْرِفُنَا يَوْمَئِذٍ ؟ قَالَ: «نَعَمْ، ۲ لَكُمْ سِيمَا لَيْسَتْ لِأَحَدٍ مِنَ الْأُمَمِ، تَرِدُونَ عَلَيَّ غُرًا مُحَجَّلِينَ مِنْ أَثَرِ الْوُضُوءِ. رَوَاهُ مُسْلِمُ.
وَفِي رِوَايَةٍ لَهُ عَنْ أَنَسٍ (رضي الله عنه) قَالَ: تُرَى فِيهِ أَبَارِيقُ الذَّهَبِ وَالْفِضَّةِ كَعَدَدِ نُجُومِ السَّمَاءِ». وَفِي أُخْرَى لَهُ عَنْ ثَوْبَانَ قَالَ: سُئِلَ عَنْ شَرَابِهِ، فَقَالَ: «أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ، يَغُتُّ فِيهِ مِيزَابَانِ يَمُدَّانِهِ مِنَ الْجَنَّةِ، أَحَدُهُمَا ۳ مِنْ ذَهَبٍ وَالْآخَرُ مِنْ وَرِقٍ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “My Basin is wider 1 than the distance from Aylah to Aden. It is whiter than snow and sweeter than honey mixed with milk. Its vessels are more numerous than the stars. I will drive people away from it as a man drives others’ camels from his water source.” They asked, “O Messenger of Allah, will you recognize us on that day?” He replied: “Yes, 2 you will have a distinguishing mark not found in other nations. You will come to me with radiant faces and limbs marked by the traces of ablution.” [Narrated by Muslim] In another narration by Muslim from Anas (may Allah be pleased with him): “In it are seen pitchers of gold and silver, as numerous as the stars in the sky.” In another narration from Thawban: When asked about its drink, he said: “Whiter than milk and sweeter than honey. Two spouts flow into it from Paradise, one 3 of gold and the other of silver.”
Notes / الحواشي
1 His statement: “Wider than from Aylah to Aden”: Al-Tayyibi said: The first “from” relates to “wider,” and the second to an implied “distance.” Reconciling this with other narrations, such as “between Aden and Amman,” “between Sana’a and Medina,” and similar, is done by considering these as approximations, not precise measurements. The variations arise from the differing comprehension of the listeners. Al-Qadi said: The differences in the hadiths about the Basin’s size are because it is described by way of analogy and estimation, understood by each according to what they heard and knew. (As stated in Al-Mirqat) 2 His statement: “Yes, you will have a distinguishing mark…”: It appears that the mark refers to the described traits, unique to this nation. There is disagreement about whether ablution was practiced by other prophets and their nations. Some say it was exclusive to this nation, while others say it was practiced by prophets but not their nations, indicating a great virtue and high rank for this blessed nation. (As stated in Al-Mirqat) 3 His statement: “One of gold and the other of silver”: The purpose is adornment through the variation of yellow and white colors, not because gold is rare there as it is in this world. (As stated in Al-Mirqat)
۱ قوله: أبعد من أيلة من عدن: قال الطيبي : «من» الأولى متعلقة بـ«أبعد والثانية متعلقة بـ «بعد» مقدر، ثم التوفيق بين هذا الحديث وبين الخبر الآتي: ما بين عدن وعمان، وهو بفتح المهملة وتشديد الميم اسم بلد بالشام، ما بين صنعاء والمدينة، ونحو ذلك بأن ذلك الأخبار على طريق التقريب لا على سبيل التحديد، والتفاوت بين اختلاف أحوال السامعين في الإحاطة به علما قال القاضي له اختلاف الأحاديث في مقدار الحوض؛ لأنه له قدره على سبيل التمثيل والتخمين لكل أحد على حسب ما رواه وعرفه. كذا في «المرقاة».
۲ قوله: نعم، لكم سيما إلخ الظاهر أن المراد بالسيما ما ذكر من الوصفين فهما من مختصات هذه الأمة، وإن كان الخلاف موجودا في كون الوضوء هل كان لسائر الأنبياء وأتمهم أولا، وإنما كان لهذه الأمة. وقال بعضهم: وكان أيضًا للنبياء دون أممهم، وفي هذا فضيلة عظمى ومرتبة كبرى للأمة المرحومة. كذا في «المرقاة».
۳ قوله : أحدهما من ذهب والآخر من ورق والقصد بهما الزينة باختلاف لون الأصفر والأبيض، لا لكون الذهب عزيز الوجود هناك قياسا على ما في الدنيا. كذا في «المرقاة».
وَعَنْ ثَوْبَانَ عَنِ النَّبِيِّ ﷺ قَالَ: حَوْضِي مِنْ عَدَنَ إِلَى عَمَّانَ۱ الْبَلْقَاءِ، مَاؤُهُ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ، وَأَكْوَابُهُ عَدَدُ نُجُومِ السَّمَاءِ، مَنْ شَرِبَ مِنْهُ شَرْبَةٌ لَمْ يَظْمَأُ بَعْدَهَا أَبَدًا، أَوَّلُ النَّاسِ وُرُودًا عَلَيْهِ فُقَرَاءُ الْمُهَاجِرِينَ الشُّعْتُ رُؤُوسًا، الدُّنْسُ ثِيَابًا، الَّذِينَ لَا يَنْكِحُونَ الْمُتَنَعَمَاتِ، وَلَا تُفْتَحُ لَهُمُ السُّدَدُ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
Thawban narrated that the Prophet (ﷺ) said: “My Basin extends from Aden to Amman al-Balqa’. Its water is whiter than milk and sweeter than honey. Its cups are as numerous as the stars in the sky. Whoever drinks a sip from it will never thirst again. The first to reach it will be the poor among the Muhajirin, with disheveled hair and tattered clothes, those who do not marry the affluent and for whom doors of opportunity are not opened.” [Narrated by Ahmad, Tirmidhi, and Ibn Majah]
Notes / الحواشي
1 His statement: “To Amman al-Balqa’”: With an unvowelled ‘ayn and a doubled mim, added to Balqa’ with a vowelled ba, still lam, and elongated qaf. It is most likely that Balqa’ is a city in Sham, and Amman is a place near it, as Al-Asqalani indicated. The meaning is that the Basin’s expanse in the Hereafter is like the distance between these two places in this world. The variations in hadiths about the Basin’s size, such as Anas’s narration: “Between Aylah and Sana’a,” Ibn Umar’s: “Between Jarba’ and Adhruh” or “a two-month journey,” and Haritha ibn Wahb’s: “Between Sana’a and Medina,” aim to illustrate its vast length and width, not to specify its exact measure. The descriptions vary to suit the listeners’ understanding, and it is possible that the Basin’s size varies based on the perspectives and spiritual capacities of those who behold it, similar to the varying expanse of graves or levels in Paradise for different travelers. Allah knows best. (As stated in Al-Mirqat)
1 His statement: “Its water is whiter than milk”: Al-Nawawi said: Grammarians state that verbs of wonder and comparative forms (like “whiter”) are not derived from colors or defects. Instead, expressions like “more intense” or “more vivid” are used. Thus, one does not say, “How white is Zaid,” or “Zaid is whiter than Amr.” This hadith proves the validity of such usage and serves as evidence against those who prohibit it, though it is a rare linguistic form. (As stated in Al-Mirqat) 2 His statement: “Will never thirst again”: Thirst refers to intense thirst. Al-Qadi said: It appears that drinking from it occurs after the reckoning and salvation from the Fire, meaning no thirst follows thereafter. It was also said that only those destined for salvation from the Fire drink from it. Alternatively, it may mean that those from this nation who drink from it, even if destined to enter the Fire, will not suffer thirst as punishment, as the apparent meaning of the hadith suggests that the entire nation drinks from it except those who apostatize. Similarly, it is said that all believers receive their books in their right hands, yet Allah punishes whom He wills. Another view is that only those saved receive their books in their right hands. (As stated in Majma’ al-Bihar)
۱ قوله : إلى عمان البلقاء بضم العين المهملة وتشديد المليم مضافا إلى البلقاء بفتح موحدة وسكون لام وقاف ممدودة. الأظهر أن البلقاء مدينة بالشام، وعمان موضع بهما، وإنما أضيف لقربه إليها على ما أشار إليه العسقلاني . والمعنى مقدار سعة حوضي في العقبى، كما بين الموضعين في الدنيا، ثم اعلم أن اختلاف الأحاديث في تقدير الحوض، كحديث أنس: ما بين إيلة وصنعاء، وحديث ابن عمر ما كما بين جرباء وأذرح، وحديث ابن عمر: ومسيرة شهرين، وحديث حارثة بن وهب كما بين صنعاء والمدينة، ونحو ذلك مبني على أن المقصود تصوير كثرة طوله وعرضه، لا تعيين قدره بعينه وحصره، فورد الحديث في كل مقام بما يوافق إدراك السامع في المرام، ولا يبعد أن يختلف باختلاف مذهب الناظرين ومشرب الواردين وسعة صدورهم وحذاقة بصرهم، كاختلاف وسعة القبر، ومنازل الجنة بالنسبة إلى السالكين، والله تعالى أعلم. كذا في «المرقاة».
وَعَنْ سَهْلِ بْنِ سَعْدِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنِّي فَرَطُكُمْ عَلَى الْحَوْضِ مَنْ مَرَّ عَلَيَّ شَرِبَ، وَمَنْ شَرِبَ لَمْ يَظْمَأُ أَبَدًا ، لَيَرِدَنَّ عَلَيَّ أَقْوَامٌ أَعْرِفُهُمْ وَيَعْرِفُونِي، ثُمَّ يُحَالُ بَيْنِي وَبَيْنَهُمْ، فَأَقُولُ: إِنَّهُمْ مِنِّي، فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا۱ أَحْدَثُوا بَعْدَكَ، فَأَقُولُ: سُحْقًا سُحْقًا لِمَنْ غَيَّرَ بَعْدِي». مُتَّفَقٌ عَلَيْهِ.
Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I will precede you to the Basin. Whoever passes by me will drink, and whoever drinks will never thirst again. Some people will come to me whom I recognize and who recognize me, but a barrier will be placed between us. I will say, ‘They are from me,’ but it will be said, ‘You do not know what 1 they innovated after you.’ So I will say, ‘Away, away with those who changed after me.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “What they innovated after you”: This refers to apostasy, as other sins do not prevent a believer from reaching the Basin and drinking its water. (As stated in Al-Mirqat)
۱ قوله: ما أحدثوا بعدك أي من الارتداد، فإن سائر المعاصي لا تمنع المؤمن من ورود الحوض والشرب من مائه. كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه) قَالَ: كُنَّا مَعَ رَسُوْلِ اللَّهِ ﷺ فَنَزَلْنَا مَنْزِلًا، فَقَالَ: مَا أَنْتُمْ۱ جُزْءٌ مِنْ مِائَةِ أَلْفِ جُزْءٍ مِمَّنْ يرد عَلَيَّ الْحَوْضَ قِيلَ: كَمْ كُنْتُم يَوْمَئِذٍ؟ قَالَ: سَبْعُ مِائَةٍ أَوْ ثَمَانِ مِائَةٍ». رَوَاهُ أَبُوْ دَاوُدَ.
Zaid ibn Arqam (may Allah be pleased with him) narrated: “We were with the Messenger of Allah (ﷺ) when we stopped at a place. He said: ‘You are not 1 even a fraction of a hundred thousand parts of those who will come to me at the Basin.’ It was asked, ‘How many were you that day?’ He said, ‘Seven hundred or eight hundred.’” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “You are not even a fraction of a hundred thousand parts…”: This refers to the vast number of humans and jinn who believed in him and affirmed his truthfulness. (As stated in Al-Mirqat)
۱ قوله: ما أنتم جزء من مائة ألف جزء إلخ يريد به كثرة من آمن به وصدقه من الإنس والجن. كذا في «المرقاة».
وَعَنْ سَمُرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ لِكُلِّ نَبِيٍّ حَوْضًا، وَإِنَّهُمْ لَيَتَبَاهَوْنَ أَيُّهُمْ أَكْثَرُ وَارِدَةً، وَإِنِّي أَرْجُو أَنْ أَكُونَ۱ أَكْثَرَهُمْ وَارِدَةً. رَوَاهُ التَّرْمِذِيُّ.
Samurah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Every prophet has a Basin, and they compete over whose Basin has the most visitors. I hope 1 to have the most visitors among them.” [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: “I hope to have the most visitors”: This hope likely preceded his knowledge that his nation comprises eighty rows in Paradise, while other nations comprise forty, as mentioned earlier. (As stated in Al-Mirqat)
۱ قوله: وإني لأرجو أن أكون أكثرهم واردة: ولعل هذا الرجاء قبل أن يعلم أن أمته ثمانون صفا، وباقي الأمم أربعون في الجنة، على ما سبق. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «يُحْبَسُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ حَتَّى يُهِمُّوا بِذَلِكَ، فَيَقُوْلُوْنَ: لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا، فَيُرِيحُنَا مِنْ مَكَانِنَا، فَيَأْتُونَ آدَمَ فَيَقُوْلُوْنَ: أَنْتَ آدَمُ أَبُو النَّاسِ، خَلَقَكَ اللهُ بِيَدِهِ، وَأَسْكَنَكَ جَنَّتَهُ، وَأَسْجَدَ لَكَ مَلَائِكَتَهُ، وَعَلَّمَكَ أَسْمَاءَ كُلَّ شَيْءٍ، لِتَشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا، فَيَقُوْلُ: لَسْتُ هُنَاكُمْ، قَالَ: وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ أَكْلَهُ۱ مِنَ الشَّجَرَةِ وَقَدْ نُهِيَ عَنْهَا، وَلَكِنِ ائْتُوا نُوحًا أَوَّلَ۲ نَبِيَّ بَعَثَهُ اللهُ إِلَى أَهْلِ الْأَرْضِ، فَيَأْتُونَ نُوحًا فَيَقُولُ: لَسْتُ هُنَاكُمْ، وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ سُؤَالَهُ رَبَّهُ بِغَيْرِ عِلْمٍ، وَلَكِنِ ائْتُوا إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ. قَالَ: فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُ: إِنِّي لَسْتُ هُنَاكُمْ، وَيَذْكُرُ ثَلَاثَ۳ كَلِمَاتٍ كَذَبَهُنَّ، وَلَكِنِ ائْتُوا مُوسَى عَبْدًا آتَاهُ اللهُ التَّوْرَاةَ وَكَلَّمَهُ وَقَرَّبَهُ نَجِيًّا. قَالَ: فَيَأْتُونَ٤ مُوسَى فَيَقُولُ: إِنِّي لَسْتُ هُنَاكُمْ، وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ قَتْلَهُ النَّفْسَ، وَلَكِنِ ائْتُوا عِيسَى عَبْدَ اللهِ وَرَسُولَهُ وَرُوحَ اللَّهِ وَكَلِمَتَهُ. قَالَ: فَيَأْتُونَ ) عِيسَى فَيَقُوْلُ: لَسْتُ هُنَاكُمْ، وَلَكِنْ ائْتُوا مُحَمَّدًا عَبْدًا ٥ غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ . قَالَ : فَيَأْتُونِي ٦ . فَأَسْتَأْذِنُ ٧عَلَى رَبِّي فِي دَارِهِ فَيُؤْذَنُ۸ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي، فَيَقُولُ: ارْفَعْ مُحَمَّدُ، وَقُلْ تُسْمَعْ ، وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَ. قَالَ: فَأَرْفَعُ رَأْسِي فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًا، فَأُخْرِجُهُمْ٩ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ، ثُمَّ أَعُودُ الثَّانِيَةَ، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي، ثُمَّ يَقُوْلُ: ارْفَعْ مُحَمَّدُ وَقُلْ تُسْمَعْ وَاشْفَعْ تُشَفَّعْ وَسَلْ تُعْطَ، قَالَ: فَأَرْفَعُ رَأْسِي فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًا، فَأَخْرُجُ فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ، ثُمَّ أَعُودُ الثَّالِثَةَ، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ، فَيُؤْذَنُ لِي عَلَيْهِ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: ارْفَعْ مُحَمَّدُ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ، وَسَلْ تُعْطَهُ. قَالَ: فَأَرْفَعُ رَأْسِي فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ، ثُمَّ أَشْفَعُ، فَيَحُدُّ لِي حَبًّا، فَأَخْرُجُ فَأُجِرُهُمْ مِنَ النَّارِ، فَأُدْخِلُهُمُ الْجَنَّةَ حَتَّى مَا يَبْقَى فِي النَّارِ إِلَّا مَنْ حَبَسَهُ الْقُرْآنُ، أَيْ وَجَبَ عَلَيْهِ الْخُلُودُ، قَالَ: ثُمَّ تَلَا هَذِهِ الْآيَةَ: {عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا }(الإسراء: ۷۹ قَالَ: وَهَذَا الْمَقَامُ الْمَحْمُودُ الَّذِي وُعِدَهُ نَبِيُّكُمْ». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “On the Day of Resurrection, the believers will be held back until they are distressed by it. They will say, ‘If only we sought intercession with our Lord to relieve us from this place.’ They will come to Adam and say, ‘You are Adam, the father of humanity. Allah created you with His Hand, placed you in His Paradise, made His angels prostrate to you, and taught you the names of all things. Intercede for us with your Lord to relieve us from this place.’ He will say, ‘I am not the one for that,’ and he will mention his sin of eating 1 from the tree he was forbidden to eat. ‘But go to Nuh, the first 2 prophet Allah sent to the people of the earth.’ They will go to Nuh, and he will say, ‘I am not the one for that,’ mentioning his sin of asking his Lord without knowledge. ‘But go to Ibrahim, the Friend of the Most Merciful.’ They will go to Ibrahim, and he will say, ‘I am not the one for that,’ mentioning the three 3 lies he told. ‘But go to Musa, a servant to whom Allah gave the Torah, spoke to directly, and drew near as a confidant.’ They will go to 4 Musa, and he will say, ‘I am not the one for that,’ mentioning his sin of killing a soul. ‘But go to Isa, Allah’s servant, His Messenger, His Spirit, and His Word.’ They will go to Isa, and he will say, ‘I am not the one for that, but go to Muhammad, a servant 5 whose past and future sins Allah has forgiven.’ He said, ‘So they will come to me 6. I will seek permission 7 from my Lord in His abode, and permission will be granted 8 to me. When I see Him, I will fall in prostration, and He will leave me as long as Allah wills. Then He will say, ‘Rise, O Muhammad. Speak, and you will be heard; intercede, and your intercession will be accepted; ask, and you will be granted.’ I will raise my head and praise my Lord with praises and glorifications He teaches me. Then I will intercede, and He will set a limit for me, so I will take them 9 out of the Fire and admit them to Paradise. I will return a second time, seek permission from my Lord in His abode, and permission will be granted to me. When I see Him, I will fall in prostration, and He will leave me as long as Allah wills. Then He will say, ‘Rise, O Muhammad. Speak, and you will be heard; intercede, and your intercession will be accepted; ask, and you will be granted.’ I will raise my head and praise my Lord with praises and glorifications He teaches me. Then I will intercede, and He will set a limit for me, so I will take them out of the Fire and admit them to Paradise. I will return a third time, seek permission from my Lord in His abode, and permission will be granted to me. When I see Him, I will fall in prostration, and He will leave me as long as Allah wills. Then He will say, ‘Rise, O Muhammad. Speak, and you will be heard; intercede, and your intercession will be accepted; ask, and you will be granted.’ I will raise my head and praise my Lord with praises and glorifications He teaches me. Then I will intercede, and He will set a limit for me, so I will take them out of the Fire and admit them to Paradise until none remain in the Fire except those whom the Qur’an has confined, meaning those destined for eternal punishment.’ He then recited this verse: ‘It may be that your Lord will raise you to a praised station’ [Al-Isra: 79]. He said, ‘This is the Praised Station promised to your Prophet.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “Eating from the tree”: In the accusative case as a substitute for “his sin,” meaning he mentions eating from the tree, as noted by Al-Baydawi. Al-Tayyibi said: It could also clarify an implied ambiguous pronoun, like in the verse: “Then He proportioned them into seven heavens” [Al-Baqarah: 29]. (As stated in Al-Mirqat)
2 His statement: “The first prophet Allah sent…”: This primacy is questioned since Adam, Shith, Idris, and others were prophets. It is answered that Nuh was the first prophet sent as a messenger, while those before him, like Adam and Idris, were prophets but not messengers. Idris was Nuh’s ancestor, per historians. Al-Qadi Iyadh said: Some claim Idris is Ilyas, a prophet among the Children of Israel, making him later than Nuh, so Nuh could be the first sent prophet even if Idris was a messenger. Adam and Shith, though messengers, were sent to their children, who were not disbelievers, tasked with teaching them faith and obedience to Allah. Nuh, however, was sent to disbelievers on earth. This is closer than claiming Adam and Idris were not messengers. Alternatively, it means the first of the Messengers of Resolute Determination, resolving the issue. (Summarized from Al-Mirqat)
3 His statement: “Three lies he told”: In the lightened form, meaning he spoke them as lies. Al-Baydawi said: One lie attributed to Ibrahim is his saying, “I am ill” [As-Saffat: 89], the second is “Rather, their biggest one did it” [Al-Anbiya: 63], and the third is his saying about Sarah, “She is my sister.” In truth, these were rhetorical devices, but since they resembled lies in form, he called them lies and diminished himself for them. The more one knows Allah and is closer to Him, the greater their sense of accountability and fear. Similarly, what is attributed to prophets as sins follows this reasoning. Ibn al-Malak said: What is worship for others may be a fault for the close ones, as it is said, “The good deeds of the righteous are the sins of the near ones.” (As stated in Al-Mirqat)
4 His statement: “They will go to Isa, and he will say, ‘I am not the one for that…’”: He said this despite no sin being mentioned, likely due to his shame over the Christians’ false claims about him, such as being the son of Allah. (As stated by Ibn al-Malak in Sharh al-Mashariq)
5 His statement: “Whose past and future sins Allah has forgiven”: Meaning he has no impediment to the station of great intercession. Al-Nawawi said: Scholars differ on its meaning. Al-Qadi said: Some say “past” refers to before prophethood, and “future” to his protection thereafter. Others say it refers to oversights or misinterpretations, as narrated by At-Tabari and preferred by Al-Qushayri. Another view is that it refers to Adam’s past sins and the future sins of his nation. Alternatively, it means he is forgiven and not held accountable for any sin, or it is a declaration of his freedom from sins. Al-Fath al-Bari states: The fourth view is most fitting here. (As stated in Al-Mirqat)
6 His statement: “So they will come to me”: Shaykh Muhyi ad-Din said: The wisdom in Allah inspiring them to ask Adam and those after him first, rather than our Prophet (ﷺ), is to highlight our Prophet’s (ﷺ) virtue. If they had asked him first, it might suggest others could fulfill this role. But when they asked other messengers and chosen ones of Allah, who declined, and then asked him, and he responded and achieved their goal, it shows his ultimate station and perfect nearness, surpassing all human messengers and close angels. This great matter, the Great Intercession, is unique to him, peace and blessings be upon him and them all. (As stated in Al-Mirqat)
7 His statement: “I will seek permission from my Lord in His abode”: Meaning to enter the abode of my Lord. The attribution is for honor, referring to a special station none but he can enter, where the veil is lifted. Some say it is under His Throne. (As stated in Al-Lama’at)
8 His statement: “Permission will be granted to me”: The wisdom in transferring the Prophet (ﷺ) from that position to the Abode of Peace to present the need is that the place of reckoning and judgment is one of governance. For the intercessor to stand in a place of honor, the intercession must occur in its proper context. Thus, he was guided to move from the fearful position of the Resurrection to the station of intercession and honor, like one who seeks to pray in a place of service to ensure acceptance. (As stated in Al-Mirqat)
9 His statement: “I will take them out of the Fire”: This is questioned since the hadith begins with intercession to relieve them from the place, yet ends with taking them out of the Fire. It can be reconciled by saying the believers are two groups: one sent to the Fire without delay, and another held at the gathering. He first mentions interceding for them, then clarifies the intercession for the others. Intercession has types, as mentioned earlier in the chapter, so two types are mentioned here, and others are omitted, making the narration concise. Alternatively, it means removing them from the Fire they deserved to enter, as the fate of sinners is to enter the Fire, but he prevents this calamity from the outset, so they do not enter. This is like saying, “He saved him from this predicament,” meaning he acted to prevent its occurrence. The interpretation that the Fire refers to the intense heat of the sun and “taking out” means relief from it is far-fetched. (As stated in Al-Lama’at)
۱ قوله: أكله من الشجرة بالنصب بدل من خطيئته»، أي يذكر أكله من الشجرة ذكره البيضاوي. قال الطيبي : ويجوز أن يكون بيانا للضمير المبهم المحذوف، نحو قوله تعالى: ﴿فَسَوَّٰيهُنَّ سَبْعَ سَمَوَاتِ﴾ (البقرة: ٢٩). كذا في «المرقاة».
۲ قوله : أول نبي بعثه الله إلخ : استشكلت هذه الأولية بأن آدم نبي مرسل، وكذا شيث وإدريس وغيرهم عليهم السلام. أجيب بأن نوحا نبي مبعوث أي مرسل، ومن قبله كانوا أنبياء غير مرسلين كآدم وإدريس، فإنه جد نوح على ما ذكره المؤرخون قال القاضي عياض: قيل: إن إدريس هو إلياس، وهو نبي في بني إسرائيل، فيكون متأخرا عن نوح، فيصح أن نوحا أول نبي مبعوث مع كون إدريس نبيا مرسلا، وأما آدم وشيث فهما وإن كانا رسولين، إلا أن آدم أرسل إلى بنيه، ولم يكونوا كفارا، بل أمر بتعليمهم الإيمان وطاعة الله، وشيئا كان خلفه . فيهم بعده بخلاف نوح؛ فإنه مرسل إلى كفار أهل الأرض. وهذا أقرب من القول بأن آدم وإدريس لم يكونا رسولين. وقيل: أول نبي بعثه الله، أي من أولي العزم، وعلى هذا فلا إشكال، ملخص من «المرقاة».
۳ قوله : ثلاث كذبات كذبهن بالتخفيف أي قالهن كذبا . قال البيضاوي الله: إحدى الكذبات المنسوبات إلى إبراهيم ال قوله : إِنِّي سَقِيمٌ ﴾ (الصافات: ۸۹ وثانيتها : قوله : بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا (الأنبياء: ٦٣) وثالثتها: قوله لسارة: وهي أُخْتى، والحق أنها معاريض، ولكن لما كانت صورتها صورة الكذب سماها أكاذيب، واستنقص من نفسه لها؛ فإن من كان أعرف بالله وأقرب منه منزلة كان أعظم خطرا وأشد خشية، وعلى هذا القياس سائر ما أضيف إلى الأنبياء من الخطايا، قال ابن الملك الكامل: قد يؤاخذ بما هو عبادة في حق غيره، كما قيل: حسنات الأبرار سيئات المقربين. كذا في «المرقاة».
٤ قوله فيأتون عيسى فيقول: لست هناكم إلخ إنما قال كذا مع أن خطيئته غير مذكورة، لعله لاستحيائه من افتراء النصارى في حقه بأنه ابن الله ونحو ذلك ، كذا ذكره ابن الملك في شرح المشارق.
٥ قوله: غفر الله له ما تقدم من ذنبه وما تأخر : أي فلم يكن له مانع من مقام الشفاعة العظمى. قال النووي: هذا مما اختلفوا في معناه. قال القاضي: قيل : المتقدم ما كان قبل النبوة والمتأخر عصمته بعدها. وقيل: المراد به ما وقع منه عن سهو وتأويل، حكاه الطبري، واختاره القشيري. وقيل: ما تقدم لأبيه آدم عليه السلام وما تأخر من ذنوب أمته. وقيل : المراد أنه مغفور له غير مؤاخذ بذنب لو كان. وقيل: هو تنزيه له من الذنوب، انتهى. وقال في فتح الباري: قلت: اللائق بهذا المقام القول الرابع، وأما الثالث فلا يأتي ههنا.
٦ قوله: فيأتوني : قال الشيخ محيي الدين لله والحكمة في أن الله تعالى ألهمهم سؤال آدم ومن بعده صلوات الله تعالى وسلامه عليهم في الابتداء، ولم يلهموا سؤال نبينا ل إظهارا لفضيلة نبينا ، فإنهم لو سألوه ابتداء لكان يحتمل أن غيره يقدر على هذا، وأما إذا سألوا غيره من رسل الله تعالى واصفيائه فامتنعوا، ثم سألوه فأجاب وحصل غرضهم فهو النهاية في ارتفاع المنزلة وكمال القرب، وفيه تفضيله على جميع المخلوقين من الرسل الآدميين والملائكة المقربين، فإن هذا الأمر العظيم وهي الشفاعة العظمى لا يقدر على الأقدام عليه غيره صلوات الله وسلامه عليه وعليهم أجمعين. كذا في «المرقاة».
٧ قوله: فأستأذن على ربي في داره: أي في الدخول في دار ربي. والإضافة للتشريف، والمراد المقام الخاص الذي لا يدخله أحد غيره يرفع فيه الحجاب. وقيل: ذلك تحت عرشه. كذا في «اللمعات».
۸ قوله: فيؤذن لي عليه والحكمة في نقله النبي الله عن موقفه ذلك إلى دار السلام لعرض الحاجة هي أن موقف العرض والحساب موقف السياسة، ولما كان من حق الشفيع أن يقوم مقام كرامته ، فتقع الشفاعة موقعها أرشد إلى النقلة عن موقف الخوف في القيامة إلى موقف الشفاعة والكرامة، وذلك أيضًا مثل الذي يتحرى الدعاء في موقف الخدمة؛ ليكون أحق بالإجابة. كذا في «المرقاة».
٩ قوله: فأخرجهم من النار: استشكل بأن أول الحديث كان في الاستشفاع للإراحة من الموقف، وآخره على أنه لإخراجهم من النار، وتوجيهه أن يقال لعل المؤمنين كانوا فريقين، فريق يسار به إلى النار من غير توقف، وفريق حبسوا في المحشر، فذكر أولا شفاعتهم، ثم بين شفاعة الآخرين، والشفاعة أقسام، كما ذكرنا في أول الباب، فذكر منها القسمان وتركت الأقسام الآخر، ففي الكلام اختصار، ويمكن أن يقال: إن المراد إخراجهم من النار التي استحقوا دخولها، فإن آخر أمر العصاة أن تدخلوا النار، فأزال عنهم هذه البلية في أول الأمر، فلم يدخلوا وهو المراد بإخراجهم منها، لا الإخراج بعد دخولها بالفعل. وهذا كما يقال: أخرجه من هذه الورطة بأن فعل به ما لم يوجب دخوله فيها، وأما القول بأن المراد بالنار شدة الحر من ضوء الشمس، وبالإخراج الخلاص منها فبعيد. كذا في «اللمعات».
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: قِيلَ لَهُ: مَا الْمَقَامُ الْمَحْمُودُ؟ قَالَ: ۱ ذَلِكَ يَوْمٌ يَنْزِلُ اللَّهُ تَعَالَى عَلَى كُرْسِيِّهِ، فَيَئِطُ كَمَا يَئِطُ الرَّحْلُ الْجَدِيدُ مِنْ تَضَايُقِهِ، وَهُوَ كَسَعَةِ مَا بَيْنَ السَّمَاءِ وَالأَرْضِ، وَيُجَاءُ بِكُمْ حُفَاةً عُرَاةً غُرْلاً، فَيَكُونُ۲ أَوَّلَ مَنْ يُكْسَى إِبْرَاهِيمُ، يَقُولُ اللهُ تَعَالَى : اكْسُوا خَلِيلِي، فَيُؤْتَى بِرَيْطَتَيْنِ بَيْضَاوَيْنِ مِنْ رِبَاطِ الْجَنَّةِ، ثُمَّ أُكْسَى عَلَى إِثْرِهِ، ثُمَّ أَقُومُ عَنْ يَمِينِ اللهِ مَقَامًا يَغْبِطُنِي بِهِ الْأَوَّلُونَ وَالْآخِرُونَ». رَوَاهُ الدَّارِمِيُّ.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Prophet (ﷺ) was asked, “What is the Praised Station?” He replied: “That is the Day 1 when Allah, Blessed and Exalted, descends to His Throne, which creaks as a new saddle creaks under strain, and it is as vast as the distance between the heavens and the earth. You will be brought barefoot, naked, and uncircumcised. The first to be clothed will be Ibrahim 2. Allah, Exalted is He, will say, ‘Clothe My Friend,’ and he will be brought two white garments from the veils of Paradise. Then I will be clothed after him, and I will stand at the right hand of Allah in a station that the first and the last will envy.” [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “That is the Day…”: If it is asked how the response aligns with the question, it is answered that the response is indicated by his saying, “Then I will stand at the right hand of Allah.” However, he first mentioned the time when the Praised Station occurs, describing it with its terrors to make it more impactful on the souls, then pointed to the answer with, “Then I will stand at the right hand of Allah.” The essence of the answer is that the Praised Station is the station where I will stand at the right hand of Allah on the Day of Resurrection. (As stated in Al-Mirqat)
2 His statement: “The first to be clothed will be Ibrahim”: This has been discussed earlier.
۱ قوله: قال ذلك يوم الخ: فإن قيل : كيف وجه المطابقة بين السؤال والجواب؟ أجيب بأن الدال على الجواب هو قوله: «ثم أقوم عن يمين الله، لكنه الله ذكر أول الوقت الذي يكون فيه المقام المحمود، ووصفه بما يكون فيه من الأهوال؛ ليكون أعظم في النفوس وقعا، ثم أشار إلى الجواب بقوله: ثم أقوم عن يمين الله». وحاصل الجواب: أن المقام المحمود هو المقام الذي أقوم فيه عن يمين الله يوم القيامة. كذا في «المرقاة».
۲ قوله: فيكون أول من يكسى إبراهيم قد مر الكلام فيه عن قريب.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ مَاجَ النَّاسُ بَعْضُهُمْ فِي بَعْضٍ، فَيَأْتُونَ آدَمَ فَيَقُوْلُوْنَ: اشْفَعْ إِلَى رَبِّكَ، فَيَقُوْلُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِإِبْرَاهِيمَ؛ فَإِنَّهُ خَلِيلُ الرَّحْمَنِ، فَيَأْتُونَ إِبْرَاهِيمَ، فَيَقُولُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِمُوسَى؛ فَإِنَّهُ كَلِيمُ اللهِ، فَيَأْتُونَ مُوسَى، فَيَقُولُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِعِيسَى؛ فَإِنَّهُ رُوحُ اللهِ وَكَلِمَتُهُ، فَيَأْتُونَ عِيسَى، فَيَقُوْلُ: لَسْتُ لَهَا، وَلَكِنْ عَلَيْكُمْ بِمُحَمَّدٍ، فَيَأْتُونِي فَأَقُولُ: أَنَا لَهَا ، فَأَسْتَأْذِنُ عَلَى رَبِّي، فَيُؤْذَنُ لِي، وَيُلْهِمُنِي مَحَامِدَ أَحْمَدُهُ بِهَا لَا تَحْضُرُ نِي الْآنَ، فَأَحْمَدُهُ بِتِلْكَ الْمَحَامِدِ، وَأَخِرُّ لَهُ سَاجِدًا، فَيَقُوْلُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَ ، وَاشْفَعْ تُشَفَعْ، فَأَقُولُ : يَا رَبِّ ۱ أُمَّتِي أُمَّتِيْ. فَيُقَالُ: انْطَلِقُ فَأَخْرِجْ مِنْهَا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ۲ شَعِيرَةٍ مِنْ إِيمَانٍ فَأَنْطَلِقُ فَأَفْعَلُ، ثُمَّ أَعُودُ فَأَحْمَدُهُ بِتِلْكَ الْمَحَامِدِ، ثُمَّ أُخِرُّ لَهُ سَاجِدًا، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَقَّعْ فَأَقُولُ: يَا رَبِّ أُمَّتِي أُمَّتِي، فَيُقَالُ: انْطَلِقُ فَأَخْرِجُ مِنْهَا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ أَوْ خَرْدَلَةٍ مِنْ إِيمَانٍ فَأَخْرِجْهُ فَأَنْطَلِقُ فَأَفْعَلُ، ثُمَّ أَعُودُ فَأَحْمَدُهُ بِتِلْكَ الْمَحَامِدِ، ثُمَّ أُخِرُ لَهُ سَاجِدًا فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ. فَأَقُولُ: يَا رَبِّ أُمَّتِي أُمَّتِي. فَيُقَالُ: انْطَلِقُ فَأَخْرِجُ مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى أَدْنَى مِثْقَالِ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ، فَأَخْرِجْهُ مِنَ النَّارِ. فَأَنْطَلِقُ فَأَفْعَلُ، ثُمَّ أَعُودُ الرَّابِعَةَ فَأَحْمَدُهُ بِتِلْكَ الْمَحَامِدِ، ثُمَّ أَخِرُّ لَهُ سَاجِدًا، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَعْ فَأَقُولُ: يَا رَبِّ ائْذَنْ لِي فِيمَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: لَيْسَ ذَلِكَ لَكَ، وَلَكِنْ وَعِزَّتِي وَجَلَالِي وَكِبْرِيَائِي وَعَظَمَتِي لَأُخْرِجَنَّ۳ مِنْهَا مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When it is the Day of Resurrection, people will surge against one another. They will come to Adam and say, ‘Intercede with your Lord for us.’ He will say, ‘I am not for it, but go to Ibrahim, for he is the Friend of the Most Merciful.’ They will go to Ibrahim, and he will say, ‘I am not for it, but go to Musa, for he is the one to whom Allah spoke directly.’ They will go to Musa, and he will say, ‘I am not for it, but go to Isa, for he is the Spirit of Allah and His Word.’ They will go to Isa, and he will say, ‘I am not for it, but go to Muhammad.’ They will come to me, and I will say, ‘I am for it.’ I will seek permission from my Lord, and permission will be granted to me. He will inspire me with praises by which I will glorify Him, praises I do not possess now. I will praise Him with those praises and fall in prostration before Him. It will be said, ‘O Muhammad, raise your head. Speak, and you will be heard; ask, and you will be granted; intercede, and your intercession will be accepted.’ I will say, ‘O my Lord, my nation, my nation 1.’ It will be said, ‘Go and take out from it whoever has the weight of a barley grain of faith in his heart.’ I will go and do so. Then I will return, praise Him with those praises, and fall in prostration before Him. It will be said, ‘O Muhammad, raise your head. Speak, and you will be heard; ask, and you will be granted; intercede, and your intercession will be accepted.’ I will say, ‘O my Lord, my nation, my nation.’ It will be said, ‘Go and take out from it whoever has the weight of a mustard seed or an atom of faith.’ I will go and do so. Then I will return, praise Him with those praises, and fall in prostration before Him. It will be said, ‘O Muhammad, raise your head. Speak, and you will be heard; ask, and you will be granted; intercede, and your intercession will be accepted.’ I will say, ‘O my Lord, my nation, my nation.’ It will be said, ‘Go and take out whoever has the least, the least, the least weight of a mustard seed of faith in his heart from the Fire.’ I will go and do so. Then I will return a fourth time, praise Him with those praises, and fall in prostration before Him. It will be said, ‘O Muhammad, raise your head. Speak, and you will be heard; ask, and you will be granted; intercede, and your intercession will be accepted.’ I will say, ‘O my Lord, grant me permission for whoever said, “There is no god but Allah.”’ It will be said, ‘That is not for you, but by My Might, My Majesty, My Grandeur, and My Greatness, I will surely take out 2 from it whoever said, “There is no god but Allah.”’” [Agreed Upon]
Notes / الحواشي
1 His statement: “O my Lord, my nation, my nation”: The apparent meaning of the previous hadith suggests the matter concerned all people, while this indicates specificity to this nation. Either they are two separate matters, or it begins with this nation and ends with them. Allah knows best. (As stated in Al-Lama’at)
2 His statement: “I will surely take out from it whoever said, ‘There is no god but Allah’”: Al-Qadi said: This means, “This is not for you,” but rather it is done to honor My Name and glorify My Oneness. This is specific to the general statement in the hadith of Abu Hurairah: “The happiest of people with my intercession.” It may apply generally, or it may pertain of people with my intercession.” It may apply generally, or it may pertain to another state or station. Al-Tayyibi said: If we interpret what is exclusive to Allah as mere affirmation without its fruits, and what is specific to the Messenger of Allah (ﷺ) as faith with its fruits of increased certainty or deeds, there is no conflict. A commentator from our meticulous scholars said: The meaning is that taking out those who said, “There is no god but Allah,” from the Fire is not delegated to you, even though you have a role in their intercession. It is not done for your sake but out of Our generosity and favor. This hadith clarifies that taking out those who never did any good from the Fire is beyond the scope of intercession and is attributed solely to pure divine generosity. Reconciling this with Abu Hurairah’s hadith, “The happiest of people…,” is clear in the first interpretation, as Allah takes them out through his intercession. In the second interpretation, it means that those who said, “There is no god but Allah,” in the first hadith refer to the nations who believed in their prophets but deserved the Fire, while in the second, it refers to those from his nation who mixed good deeds with bad ones. (As stated in Al-Mirqat)
۱ قوله: يا رب أمتي أمتي : المفهوم من ظاهر الحديث السابق القضية المذكورة كانت في الناس كلهم. وهذا يدل على تخصيص هذه الأمة، فإما أن يكونا قضيتين، وإما أن يكون الابتداء بالأمة والانتهاء إليهم، والله أعلم. كذا في اللمعات».
۲ قوله: مثقال شعيرة من إيمان إلخ : واختلف العلماء في تأويله حسب اختلافهم في أصل الإيمان، والتأويل المستقيم هو أن يراد بالأمر المقدر بالشعير والذرة والحبة والخردلة غير الشيء الذي هو حقيقة الإيمان من الخيرات، وهو ما يوجد في القلوب من ثمرات الإيمان ولمحات الإيقان ولمعان العرفان؛ لأن حقيقة الإيمان الذي هو التصديق الخاص القلبي، وكذا الإقرار المقرر اللساني لا يدخلها التجزي والتبعيض، ولا الزيادة والنقصان على ما عليه المحققون وحملوا ما قاله غيرهم على الاختلاف اللفظي والنزاع الصوري، وينصر هذا الوجه حديث أبي سعيد بعد هذا، يعني قوله : ولم يبق إلا أرحم الراحمين، فيقبض قبضة من نار فيخرج منها قوما لم يعملوا خيرا قط. التقطته من «المرقاة».
۳ قوله: لأخرجن منها من قال لا إله إلا الله : قال القاضي لله: أي ليس هذا لك، وإنما أفعل ذلك تعظيما لاسمي وإجلالا لتوحيدي، وهو مخصوص بعموم قوله الله في حديث أبي هريرة: أسعد الناس بشفاعتي». ويحتمل أن يجري على عمومه، ويحتمل على حال ومقام آخر . قال الطيبي الله: إذا فسرنا ما يختص بالله تعالى بالتصديق المجرد عن الثمرة، وذكرنا أن ما يختص به رسول الله الله هو الإيمان مع الثمرة من ازدياد اليقين أو العمل فلا اختلاف. وقال شارح من علمائنا المحققين: المعنى ليس إخراج من قال: «لا إله إلا الله من النار لك، أي إليك يعني مفوضا إليك وإن كان لك فيهم مكان شفاعة، أو لسنا نفعل ذلك لأجلك، بل لأنا أحقاء بأنا نفعله كرما وتفضلا، ثم إنه بين بهذا الحديث أن الأمر في إخراج من لم يعمل خيرا قط من النار خارج عن حد الشفاعة، بل هو منسوب إلى محض الكرم موكول إليه، والتوفيق بين هذا الحديث وحديث أبي هريرة: أسعد الناس إلخ» أما على الأول فظاهر؛ لأنه أخرجهم الله بشفاعته ، وأما على المعنى الثاني فهو أن المراد بمن قال: لا إله إلا الله في الحديث الأول هم الأمم الذين آمنوا بأنبيائهم، لكنهم استوجبوا النار، وفي الثاني هم من أمته من خلطوا عملا صالحا وآخر سيئا. كذا في «المرقاة».
وقوله: أسعد الناس إلخ : أسعد هنا بمعنى أصل الفعل. وقيل: بل على بابه، وإن كل أحد يحصل له سعادة شفاعته، لكن المؤمن المخلص أكثر سعادة؛ فإنه الله يشفع في إراحة الخلق من هول الموقف ويشفع في بعض الكفار كأبي طالب في تخفيف عذاب النار. كذا في «المرقاة».
وَعَنْ حُذَيْفَةَ وَأَبِي هُرَيْرَةَ (رضي الله عنهما) قَالَا : قَالَ رَسُوْلُ اللهِ ﷺ: «يَجْمَعُ اللَّهُ تَبَارَكَ وَتَعَالَى النَّاسَ، فَيَقُومُ الْمُؤْمِنُونَ حَتَّى تُزْلَفَ لَهُمُ الْجَنَّةُ، فَيَأْتُونَ آدَمَ فَيَقُولُونَ: يَا أَبَانَا! اسْتَفْتِحْ لَنَا الْجَنَّةَ، فَيَقُوْلُ : وَهَلْ أَخْرَجَكُمْ مِنَ الْجَنَّةِ إِلَّا خَطِيئَةُ أَبِيكُمْ، لَسْتُ بِصَاحِبِ ذَلِكَ، اذْهَبُوا إِلَى ابْنِي إِبْرَاهِيمَ خَلِيلِ اللهِ، قَالَ: فَيَقُولُ إِبْرَاهِيمُ: لَسْتُ بِصَاحِبِ ذَلِكَ، إِنَّمَا كُنْتُ ۱خَلِيلًا مِنْ وَرَاءَ وَرَاءَ، اعْمِدُوا إِلَى مُوسَى الَّذِي كَلَّمَهُ اللَّهُ تَكْلِيمًا، فَيَأْتُونَ مُوسَى عَلَيْهِ السَّلَامُ، فَيَقُوْلُ : لَسْتُ بِصَاحِبِ ذَلِكَ، اذْهَبُوا إِلَى عِيسَى كَلِمَةِ اللَّهِ وَرُوحِهِ.
فَيَقُولُ عِيسَى: لَسْتُ بِصَاحِبِ ذَلِكَ، فَيَأْتُونَ مُحَمَّدًا، فَيَقُومُ فَيُؤْذَنُ لَهُ، وَتُرْسَلُ الْأَمَانَةُ وَالرَّحِمُ، فَتَقُومَانِ۲ جَنَبَتَيْ الصِّرَاطِ يَمِينًا وَشِمَالًا، فَيَمُرُّ أَوَّلُكُمْ كَالْبَرْقِ»، قَالَ: قُلْتُ: بِأَبِي أَنْتَ وَأُمِّي أَيُّ شَيْءٍ كَمَرِّ الْبَرْقِ؟ قَالَ: «أَلَمْ تَرَوْا إِلَى الْبَرْقِ كَيْفَ يَمُرُّ وَيَرْجِعُ فِي طَرْفَةِ عَيْنٍ، ثُمَّ كَمَرِّ الرِّيحِ، ثُمَّ كَمَرِّ الطَّيْرِ وَشَدِّ الرِّجَالِ تَجْرِي بِهِمْ أَعْمَالُهُمْ، وَنَبِيُّكُمْ قَائِمٌ عَلَى الصِّرَاطِ يَقُوْلُ: يَا رَبِّ سَلِّمْ سَلِّمْ، حَتَّى تَعْجِزَ أَعْمَالُ الْعِبَادِ، حَتَّى يَجِيءَ الرَّجُلُ فَلَا يَسْتَطِيعُ السَّيْرَ إِلَّا زَحْفًا، قَالَ: وَفِي حَافَتَي الصِّرَاطِ كَلَالِيبُ مُعَلَّقَةٌ مَأْمُورَةٌ تَأْخُذُ مَنْ أُمِرَتْ بِهِ، فَمَخْدُوشٌ نَاجٍ وَمَكْدُوسٌ فِي النَّارِ»، وَالَّذِي نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ! إِنَّ قَعْرَ جَهَنَّمَ لَسَبْعُونَ خَرِيفًا. رَوَاهُ مُسْلِمٌ.
Hudhayfah and Abu Hurairah (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Allah, Blessed and Exalted, will gather the people, and the believers will stand until Paradise is brought near to them. They will come to Adam and say, ‘O our father, open Paradise for us.’ He will say, ‘Was it not your father’s sin that expelled you from Paradise? I am not the one for that. Go to my son Ibrahim, the Friend of Allah.’ Ibrahim will say, ‘I am not the one for that. I was only 1 a Friend from a distance beyond a distance. Go to Musa, to whom Allah spoke directly.’ They will go to Musa (peace be upon him), and he will say, ‘I am not the one for that. Go to Isa, the Word of Allah and His Spirit.’ Isa will say, ‘I am not the one for that.’ They will come to Muhammad, and he will rise, and permission will be granted to him. Trustworthiness and kinship will be sent, and they will stand 2 on both sides of the Sirat, to the right and the left. The first of you will pass like lightning.” I said, “May my father and mother be your ransom, what is like the passing of lightning?” He said, “Have you not seen how lightning flashes and returns in the blink of an eye? Then like the wind, then like birds, and like the speed of men. Their deeds will propel them, and your Prophet will stand on the Sirat, saying, ‘O my Lord, grant safety, grant safety,’ until the deeds of the servants are insufficient, until a man comes who can only move by crawling. On the edges of the Sirat are hooks, commanded to seize whomever they are ordered to take. Some will be scratched but saved, and others will be cast into the Fire.” By the One in Whose Hand is the soul of Abu Hurairah, the depth of Jahannam is seventy years’ fall. [Narrated by Muslim]
Notes / الحواشي
1 His statement: “I was only a Friend from a distance beyond a distance”: This means I was given this status through Jibril, so I am behind Musa, who received direct speech without an intermediary, and he is behind Muhammad, who received direct speech and vision as well. Thus, I am a distance beyond a distance. (As stated in Al-Lama’at)
۱ قوله: كنت خليلا من وراء وراء : معناه أي أعطيت المكانة بواسطة جبرئيل، فأنا وراء موسى الذي حصل له السماع بغير واسطة، وهو وراء محمد الذي حصل له السماع بلا واسطة، والرؤية أيضًا، فأنا وراء وراء. كذا في «اللمعات».
۲ قوله: فيقومان جنبتي الصراط إلخ وفي الحديث حث على رعاية حقهما والاهتمام بأمرها. كذا في «المرقاة».
وَعَنْ حُذَيْفَةَ (رضي الله عنه) فِي حَدِيْثِ الشَّفَاعَةِ عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «وَتُرْسَلُ الْأَمَانَةُ وَالرَّحِمُ، فَتَقُومَانِ جَنَبَتَي الصِّرَاطِ يَمِينًا وَشِمَالًا». رَوَاهُ مُسْلِمٌ.
Hudhayfah (may Allah be pleased with him) narrated in the hadith of intercession that the Messenger of Allah (ﷺ) said: “Trustworthiness and kinship will be sent, and they will stand on both sides of the Sirat, to the right and the left.” [Narrated by Muslim]
Notes / الحواشي
2 His statement: “They will stand on both sides of the Sirat…”: The hadith encourages upholding their rights and attending to their matters. (As stated in Al-Mirqat)
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: أُتِيَ النَّبِيُّ ﷺ بِلَحْمٍ، فَرُفِعَ إِلَيْهِ الدَّرَاعُ وَكَانَتْ تُعْجِبُهُ، فَنَهَسَ مِنْهَا نَهْسَةً، ثُمَّ قَالَ: «أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ يَوْمَ يَقُوْمُ۱ النَّاسُ لِرَبِّ الْعَالَمِينَ، وَتَدْنُو الشَّمْسُ، فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ، فَيَقُوْلُ النَّاسُ: أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ، فَيَأْتُونَ آدَمَ، وَذَكَرَ حَدِيثَ الشَّفَاعَةِ، وَقَالَ: فَأَنْطَلِقُ فَآتِي۲ تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي، ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي ، ثُمَّ يُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ. فَأَرْفَعُ رَأْسِي، فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ. فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِمْ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهِجْرٍ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) was brought some meat, and the foreleg, which he liked, was offered to him. He took a bite from it and said: “I am the leader of the people on the Day of Resurrection, the day when people stand before the Lord of the worlds, and the sun draws near, and the distress and anguish overwhelm the people beyond their endurance. The people will say, ‘Do you not see someone who can intercede for you with your Lord?’ They will come to Adam…” and he mentioned the hadith of intercession, saying, “So I will go and come 1 beneath the Throne, and I will fall in prostration to my Lord. Then Allah will open for me from His praises and beautiful glorifications something He has not opened for anyone before me. Then it will be said, ‘O Muhammad, raise your head. Ask, and you will be granted; intercede, and your intercession will be accepted.’ I will raise my head and say, ‘My nation, O my Lord; my nation, O my Lord; my nation, O my Lord.’ It will be said, ‘O Muhammad, admit from your nation those who have no reckoning against them through the right gate of the gates of Paradise, and they will share with the people in the other gates.’ Then he said, ‘By the One in Whose Hand is my soul, the distance between two panels of the gates of Paradise is like the distance between Makkah and Hajar.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “I will come beneath the Throne”: Reconciling this with Anas’s hadith, “from my Lord in His abode,” is that His abode is Paradise, and Paradise is beneath the Throne. (As stated in Al-Mirqat)
۱ قوله : يوم يقوم الناس لرب العالمين: بدل من قوله : يوم القيامة. كذا في «المرقاة».
۲ قوله: فآتي تحت العرش وجه الجمع بينه وبين حديث أنس : على ربي في داره أن يقال: داره الجنة، والجنة تحت العرش. كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ (رضي الله عنهما) أَنَّ النَّبِيَّ ﷺ تَلَا قَوْلَ اللَّهِ تَعَالَى فِي إِبْرَاهِيمَ۱ {رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي}(إبراهيم: ٣٦)، وَقَالَ عِيسَى۲: {إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ} (المائدة: ۱۱۸ ، فَرَفَعَ يَدَيْهِ وَقَالَ: اللَّهُمَّ أُمَّتِي أُمَّتِي، وَبَكَى، فَقَالَ اللهُ تَعَالَى: يَا جِبْرِيلُ اذْهَبْ إِلَى مُحَمَّدٍ - وَرَبُّكَ أَعْلَمُ - فَسَلْهُ مَا يُبْكِيكَ؟ فَأَتَاهُ جِبْرِيلُ (عَليه السلام) فَسَأَلَهُ، فَأَخْبَرَهُ رَسُولُ اللهِ ﷺ بِمَا قَالَ، فَقَالَ اللهُ لِجِبْرِيلَ: اذْهَبْ إِلَى مُحَمَّدٍ فَقُلْ: إِنَّا سَنُرْضِيكَ۳ فِي أُمَّتِكَ وَلَا نَسُوؤُكَ». رَوَاهُ مُسْلِمٌ. ٤
Abdullah ibn Amr ibn al-As (may Allah be pleased with them both) narrated that the Prophet (ﷺ) recited the saying of Allah, Exalted is He, about Ibrahim 1: “My Lord, they have led many people astray. Whoever follows me is of me” [Ibrahim: 36], and about Isa 2: “If You punish them, they are Your servants” [Al-Ma’idah: 118]. Then he raised his hands and said, “O Allah, my nation, my nation,” and wept. Allah, Exalted is He, said, “O Jibril, go to Muhammad, your Lord knows best, and ask him what makes him weep.” Jibril (peace be upon him) came to him and asked, and the Messenger of Allah (ﷺ) told him what he said. Allah said to Jibril, “Go to Muhammad and say, ‘We will surely please you 3 regarding your nation and not displease you.’” [Narrated by Muslim] 4
Notes / الحواشي
1 His statement: “About Ibrahim”: Meaning in his surah or narrating about him. (As stated in Al-Mirqat)
2 His statement: “About Isa”: Al-Nawawi said: It is a verbal noun, as one says, “He spoke a speech” or “He spoke a saying.” It is attributed to Isa as a conjunction to the object of “recited,” meaning he recited the saying of Allah and the saying of Isa. (As stated in Al-Mirqat)
3 His statement: “We will surely please you regarding your nation”: Some said: Muhammad (ﷺ) will not be pleased with a single one of his nation remaining in the Fire. (As stated in Al-Mirqat)
4 His statement: “Narrated by Muslim”: Al-Nawawi said: This hadith encompasses various benefits, including demonstrating the Prophet’s complete compassion for his nation, his concern for their welfare, and his attentiveness to their affairs. It also contains the great glad tidings for this blessed nation, as Allah, Exalted is He, promised, “We will surely please you regarding your nation and not displease you.” This is among the most hopeful hadiths for this nation. It also shows the great status of the Prophet (ﷺ) with Allah, and the wisdom in sending Jibril to ask him was to manifest his honor, as he is in the highest station, so he will be pleased and honored. (As stated in Al-Mirqat)
۱ قوله: في إبراهيم : أي في سورته أو حاكيا في حقه. كذا في «المرقاة».
۲ قوله: قال عيسى : قال النووي : هو مصدر ، يقال : قال قولا وقال وقيلا، وقد أضاف إلى عيسى عطفا على مفعول تلا» أي تلا قول الله وقول عيسى. كذا في «المرقاة».
۳ قوله: سنرضيك في أمتك : قال بعضهم : ما يرضى محمد الله واحدا من أمته في النار. كذا في «المرقاة».
٤ قوله: رواه مسلم: قال النووي : هذا الحديث مشتمل على أنواع من الفوائد منها بيان كمال شفقته على أمته واعتنائه بمصالحهم واهتمامه في أمرهم، ومنها: البشارة العظيمة لهذه الأمة المرحومة بما وعده الله تعالى بقوله: «سنرضيك في أمتك ولا نسوؤك». وهذا من أرجى الأحاديث لهذه الأمة، ومنها: بيان عظم منزلة النبي عند الله تعالى، والحكمة في إرسال جبريل لسؤاله إظهارا لشرفه، وأنه بالمحل الأعلى فيرضى ويكرم. كذا في «المرقاة».
وَعَنْ عَوْفِ بْنِ مَالِكِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أَتَانِي آتٍ مِنْ عِنْدِ رَبِّي، فَخَيَّرَنِي بَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي الْجَنَّةَ وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ، وَهِيَ لِمَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا». رَوَاهُ الْبُخَارِيُّ .
Awf ibn Malik (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A visitor came to me from my Lord and gave me a choice between half of my nation entering Paradise or intercession. I chose intercession, and it is for whoever dies without associating anything with Allah.” [Narrated by Bukhari]
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: شَفَاعَتِي۱ لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ، وَرَوَاهُ ابْنُ مَاجَهِ عَنْ جَابِرٍ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “My intercession 1 is for the people of major sins from my nation.” [Narrated by Tirmidhi and Abu Dawud, and narrated by Ibn Majah from Jabir]
Notes / الحواشي
1 His statement: “My intercession is for the people of major sins”: If the intercession refers to the forgiveness of sins and misdeeds, there is no issue in taking the “lam” as indicating exclusivity, as those with minor sins have their sins forgiven through their good deeds, worldly afflictions, or what they endure in the stations of the Resurrection, so they do not need intercession. If it refers to the broader meaning of intercession, including forgiveness of sins and elevation of ranks, then it means intercession is for those with major sins as well as those with minor sins. (As stated in Al-Kawkab ad-Durri) Al-Tayyibi said: My intercession that saves the perishing is specific to those with major sins. In Al-Nawawi’s commentary on Muslim, Al-Qadi Iyadh said: The belief of Ahl as-Sunnah is that intercession is permissible by reason and obligatory by revelation, based on the clear statement of Allah: “On that Day, no intercession will avail except for one whom the Most Merciful permits and whose word He accepts” [Taha: 109]. The narrations affirming intercession in the Hereafter have reached the level of tawatur, and the righteous predecessors and those after them from Ahl as-Sunnah agreed upon it. The Khawarij and some Mu’tazilah denied it, clinging to their belief in the eternal punishment of sinners, citing verses like: “The intercession of intercessors will not avail them” [Al-Muddaththir: 48] and “The wrongdoers will have no intimate friend or intercessor who is obeyed” [Ghafir: 18]. It is answered that these verses refer to disbelievers, and “wrongdoing” refers to shirk. Their interpretation of intercession hadiths as referring only to elevation of ranks is invalid, as the texts in this book and others clearly refute their claim, confirming intercession for those who deserved the Fire. I say: This hadith is among them, as elevating ranks in Paradise has no meaning for those with major sins who, according to them, are destined for eternal Fire. He said: Intercession is of five types: The first is exclusive to our Prophet (ﷺ), which is relieving the distress of the standing and hastening the reckoning. The second is for some to enter Paradise without reckoning, also attributed to our Prophet (ﷺ). The third is for those who deserved the Fire, and our Prophet (ﷺ) and whomever Allah wills intercede for them. The fourth is for those who entered the Fire among the sinners, as hadiths confirm their removal from the Fire through the intercession of our Prophet (ﷺ), the angels, and their believing brethren. Then Allah takes out everyone who said, “There is no god but Allah.” The fifth is intercession to increase the ranks in Paradise for its people, and this is not denied either. (As stated in Al-Mirqat) In Al-Urf ash-Shadhi, At-Taftazani deduced from this hadith that abandoning the Sunnah is a major sin, as the hadith states: “Whoever abandons my Sunnah will not reach my Basin and will not attain my intercession,” and intercession is for those with major sins.
۱ قوله : شفاعتي لأهل الكبائر: إن كان المراد بالشفاعة شفاعة مغفرة المعاصي والسيئات فلا غرو في حمل اللام للاختصاص، فإن أهل اللمم تغفر لممهم بحسناتهم ومصائبهم الدنيوية، وبما كابدوا في عرصات الحشر، فلا يحتاجون إلى شفاعة، وإن أريد بها المعنى الأعم من رفع المعاصي ورفع الدرجات، فالمعنى: أن الشفاعة لأهل الكبائر أيضًا كما أنها لأهل الصغائر. كذا في الكوكب الدري». وقال في المرقاة»: قال الطيبي (رحمه الله) : أي شفاعتي التي تنجي الهالكين مختصة بأهل الكبائر، وفي شرح مسلم للنووي: قال القاضي عياض (رحمه الله) مذهب أهل السنة جواز الشفاعة عقلا، ووجوبها سمعا لصريح قوله تعالى: ﴿يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا ) (طه: ۱۰۹).
وقد جاءت الآثار التي بلغت بمجموعها التواتر لصحة الشفاعة في الآخرة، وأجمع السلف الصالحون ومن بعدهم من أهل السنة عليها، ومنعت الخوارج وبعض المعتزلة منها، وتعلقوا بمذاهبهم في تخليد المذنبين في النار بقوله تعالى: ﴿فَمَا تَنفَعُهُمْ شَفَعَةُ الشَّافِعِينَ ﴾ (المدثر : ٤٨) وبقوله سبحانه: ﴿مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ﴾ (غافر : ۱۸. وأجيب بأن الآيتين في الكفار، والمراد بالظلم الشرك، وأما تأويلهم أحاديث الشفاعة بكونها في زيادة الدرجات فباطل، وألفاظ الأحاديث في الكتاب وغيره صريحة في بطلان مذهبهم وإخراج من استوجب النار. قلت: ومنه هذا الحديث حيث لا معنى لزيادة الدرجات في الجنة لأصحاب الكبائر الذين هم على زعمهم من أهل الخلود في النار.
قال: والشفاعة خمسة أقسام، أولها: مختصة بنبينا ﷺ وهي الإراحة من هول الموقف وتعجيل الحساب، الثانية: في إدخال قوم الجنة بغير حساب، وهذه أيضًا وردت في نبينا ﷺ ، الثالثة: الشفاعة لقوم استوجبوا النار فيشفع فيهم نبينا ﷺ ، ومن شاء الله تعالى، الرابعة فيمن دخل النار من المذنبين، فقد جاءت الأحاديث بإخراجهم من النار بشفاعة نبينا ﷺ والملائكة وأخوانهم من المؤمنين، ثم يخرج الله تعالى كل من قال لا إله إلا الله، الخامسة: الشفاعة في زيادة الدرجات في الجنة لأهلها، وهذه لا تنكرها أيضًا، انتهى.
وفي العرف الشذي»: استدل التفتازاني (رحمه الله) بحديث الباب على أن ترك السنة كبيرة؛ لأن في الحديث: من ترك سنتي لا يرد على حوضي ولم ينل شفاعتي». والشفاعة تكون لأهل الكبائر .
1 His statement “Virtues”: Al-Qurtubi said: A virtue is a commendable quality that brings about honor and high rank, either with Allah or with people. The latter is of no consequence unless it leads to the former. Thus, when it is said: So-and-so is virtuous, it means he has a station with Allah, which is only established through transmission from the Messenger of Allah (ﷺ). As stated by As-Suyuti. (As stated in Al-Mirqat)
2 His statement “The Companions”: At-Tibi said: A companion, as known among the people of Hadith and some scholars of usul, is anyone who saw the Messenger of Allah (ﷺ) while being a Muslim. His status as a companion is known through tawatur (e.g., Abu Bakr and Umar), widespread transmission, another companion stating he is a companion, or him stating about himself that he is a companion if he is trustworthy. All companions are absolutely trustworthy based on the apparent meanings of the Qur’an, Sunnah, and the consensus of those whose opinions are considered. Mulla Zadah said: A companion is one who saw the Prophet (ﷺ) believing in him, whether at the age of maturity or before, and whether his companionship was long or short. In Sharh as-Sunnah, Abu Mansur al-Baghdadi said: Our colleagues agree that the most virtuous are the four caliphs in the mentioned order, then the rest of the ten, then the people of Badr, then Uhud, then the Pledge of Ridwan, and those with distinction from the people of the two Aqabah pledges among the Ansar, and likewise the foremost first ones who prayed toward both qiblas. It is said: The people of the Pledge of Ridwan. They differed regarding Aishah and Khadijah as to which is more virtuous, and regarding Aishah and Fatimah. As for Muawiyah, he is among the trustworthy, virtuous, and excellent companions. The wars that occurred among them were due to each group having a plausible basis by which they believed they were correct, and all were exercising ijtihad in their conflicts. None of them lost their trustworthiness because of this, as they were mujtahids who differed on issues, just as mujtahids after them differed on issues, and this does not necessitate deficiency in any of them.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ نَاسًا قَالُوا : يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ رَسُولُ اللهِ ﷺ: نَعَمْ، هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ بِالظَّهِيرَةِ صَحْوًا لَيْسَ فِيهَا سَحَابٌ، وَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ صَحْوًا لَيْسَ فِيهَا سَحَابٌ ؟» قَالُوا: لَا يَا رَسُولَ اللَّهِ، قَالَ: «مَا تُضَارُّونَ فِي رُؤْيَةِ اللهِ يَوْمَ الْقِيَامَةِ إِلَّا كَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا، إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَذَّنَ مُؤَذِّنٌ لِيَتَّبِعْ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ، فَلَا يَبْقَى أَحَدٌ كَانَ يَعْبُدُ غَيْرَ اللهِ مِنَ الْأَصْنَامِ وَالْأَنْصَابِ إِلَّا يَتَسَاقَطُونَ فِي النَّارِ، حَتَّى إِذَا لَمْ يَبْقَ إِلَّا مَنْ كَانَ يَعْبُدُ اللهَ مِنْ بَرِّ وَفَاجِرٍ، أَتَاهُمْ رَبُّ الْعَالَمِينَ، قَالَ: فَمَاذَا تَنْتَظِرُونَ؟ تَتْبَعُ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ، قَالُوا: يَا رَبَّنَا فَارَقْنَا ۱ النَّاسَ فِي الدُّنْيَا أَفْقَرَ مَا كُنَّا إِلَيْهِمْ وَلَمْ نُصَاحِبْهُمْ.
وَفِي رِوَايَةِ أَبِي هُرَيْرَةَ فَيَقُوْلُوْنَ: هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ.
وَفِي رِوَايَةِ أَبِي سَعِيدٍ: فَيَقُولُ: هَلْ بَيْنَكُمْ وَبَيْنَهُ آيَةٌ تَعْرِفُونَهُ؟ فَيَقُولُونَ: نَعَمْ، فَيَكْشِفُ۲ عَنْ سَاقٍ فَلَا يَبْقَى مَنْ كَانَ يَسْجُدُ لِلَّهِ مِنْ تِلْقَاءِ نَفْسِهِ إِلَّا أَذِنَ اللَّهُ لَهُ بِالسُّجُودِ، وَلَا يَبْقَى مَنْ كَانَ يَسْجُدُ اتَّقَاءً وَرِيَاءً إِلَّا جَعَلَ اللهُ ظَهْرَهُ طَبَقَةً وَاحِدَةً، كُلَّمَا أَرَادَ أَنْ يَسْجُدَ خَرَّ عَلَى قَفَاهُ، ثُمَّ يُضْرَبُ الْجَسْرُ عَلَى جَهَنَّمَ وَتَحِلُّ الشَّفَاعَةُ، وَيَقُوْلُوْنَ: اللهُمَّ سَلَّمْ سَلَّمْ،۳ فَيَمُرُّ الْمُؤْمِنُونَ كَطَرْفِ الْعَيْنِ، وَكَالْبَرْقِ، وَكَالرِّيحِ، وَكَالطَّيْرِ، وَكَأَجَاوِيدِ الْخَيْلِ وَالرِّكَابِ، فَنَاجٍ ٤ مُسَلَّمُ، وَمَخْدُوشُ مُرْسَلٌ ، وَمَكْدُوسٌ فِي نَارِ جَهَنَّمَ، حَتَّى إِذَا خَلَصَ ٥ الْمُؤْمِنُونَ مِنَ النَّارِ، فَوَالَّذِي ٦ نَفْسِي بِيَدِهِ! مَا مِنْ أَحَدٍ مِنْكُمْ بِأَشَدَّ مُنَاشَدَةً فِي الْحَقِّ، قَدْ تَبَيَّنَ لَكُمْ مِنَ الْمُؤْمِنِينَ لِلَّهِ يَوْمَ الْقِيَامَةِ لِإِخْوَانِهِمُ الَّذِينَ فِي النَّارِ، يَقُوْلُوْنَ: رَبَّنَا كَانُوا يَصُومُونَ مَعَنَا وَيُصَلُّونَ وَيَحُبُّونَ، فَيُقَالُ لَهُمْ: أَخْرِجُوا مَنْ عَرَفْتُمْ، فَتُحَرَّمُ صُوَرُهُمْ عَلَى النَّارِ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُوْلُوْنَ: رَبَّنَا مَا بَقِيَ فِيهَا أَحَدٌ مِمَّنْ أَمَرْتَنَا بِهِ، فَيَقُولُ: ارْجِعُوا، فَمَنْ٧ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُوْلُ: ارْجِعُوا، فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ نِصْفِ دِينَارٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: ارْجِعُوا فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْ خَيْرٍ فَأَخْرِجُوهُ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا ، ثُمَّ يَقُوْلُوْنَ: رَبَّنَا لَمْ نَذَرْ۸ فِيهَا خَيْرًا. فَيَقُوْلُ اللَّهُ: شَفَعَتِ الْمَلَائِكَةُ وَشَفَعَ النَّبِيُّونَ وَشَفَعَ الْمُؤْمِنُونَ، وَلَمْ يَبْقَ إِلَّا أَرْحَمُ الرَّاحِمِينَ، فَيَقْبِضُ قَبْضَةً مِنَ النَّارِ، فَيُخْرِجُ مِنْهَا قَوْمًا لَمْ٩ يَعْمَلُوا خَيْرًا قَطُّ قَدْ عَادُوا حُمَمًا، فَيُلْقِيهِمْ فِي نَهْرٍ فِي أَفْوَاءِ الْجَنَّةِ، يُقَالُ لَهُ: نَهْرُ الْحَيَاةِ، فَيَخْرُجُونَ كَمَا تَخْرُجُ ١٠ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ، فَيَخْرُجُونَ كَاللُّؤْلُةِ فِي رِقَابِهِمْ الْخَوَاتِمُ، فَيَقُوْلُ أَهْلُ الْجَنَّةِ: هَؤُلَاءِ عُتَقَاءُ الرَّحْمَنِ، أَدْخَلَهُمْ اللهُ الْجَنَّةَ بِغَيْرِ عَمَلٍ عَمِلُوهُ وَلَا خَيْرٍ قَدَّمُوهُ ، فَيُقَالُ لَهُمْ: لَكُمْ مَا رَأَيْتُمْ وَمِثْلُهُ مَعَهُ». مُتَّفَقٌ عَلَيْهِ .
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that some people asked, “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” The Messenger of Allah (ﷺ) said, “Yes. Do you find any difficulty in seeing the sun at noon on a clear day with no clouds? Do you find any difficulty in seeing the moon on the night of the full moon with no clouds?” They said, “No, O Messenger of Allah.” He said, “You will not find any difficulty in seeing Allah on the Day of Resurrection, just as you do not find difficulty in seeing either of them. When it is the Day of Resurrection, a caller will proclaim, ‘Let every nation follow what it used to worship.’ None who worshipped other than Allah, like idols and stones, will remain except that they will fall into the Fire, until only those who worshipped Allah remain, whether righteous or wicked. The Lord of the worlds will come to them and say, ‘What are you waiting for? Every nation is following what it worshipped.’ They will say, ‘O our Lord, we distanced ourselves 1 from the people in the world when we were in greatest need of them and did not associate with them.’ In Abu Hurairah’s narration, they say, ‘This is our place until our Lord comes to us, and when our Lord comes, we will recognize Him.’ In Abu Sa’id’s narration, He will say, ‘Is there a sign between you and Him by which you will recognize Him?’ They will say, ‘Yes.’ Then He will unveil 2 His Shin, and none who prostrated to Allah of their own accord will remain except that Allah will permit them to prostrate, while none who prostrated out of fear or hypocrisy will remain except that Allah will make their back a single plate, so whenever they try to prostrate, they fall backward. Then the bridge will be placed over Jahannam, and intercession will be permitted. They will say, ‘O Allah, grant safety, grant safety 3.’ The believers will pass like the blink of an eye, like lightning, like the wind, like birds, and like the finest horses and riders. Some will be saved 4 unscathed, some scratched but released, and some cast into the Fire of Jahannam. When the believers are saved 5 from the Fire, by the One in Whose Hand is my soul 6, none of you is more persistent in seeking the truth when it is clear to you than the believers seeking Allah on the Day of Resurrection for their brethren who are in the Fire. They will say, ‘Our Lord, they used to fast with us, pray, and perform Hajj.’ It will be said to them, ‘Take out those you recognize.’ Their forms will be protected from the Fire, and they will take out a great multitude. Then they will say, ‘Our Lord, none remain in it of those You commanded us to take out.’ He will say, ‘Return, and whoever you find with the weight of a dinar of good in his heart, take him out.’ They will take out a great multitude. Then He will say, ‘Return, and whoever you find with the weight of half a dinar of good in his heart, take him out.’ They will take out a great multitude. Then He will say, ‘Return, and whoever you find with the weight of an atom of good in his heart, take him out.’ They will take out a great multitude. Then they will say, ‘Our Lord, we have left 7 no good in it.’ Allah will say, ‘The angels have interceded, the prophets have interceded, and the believers have interceded, and none remains but the Most Merciful of the merciful.’ He will take a handful from the Fire and bring out a people who never did any good 8, who have become charcoal. He will cast them into a river at the gates of Paradise, called the River of Life. They will emerge like 9 seeds carried by the flood’s torrent, coming out like pearls with seals around their necks. The people of Paradise will say, ‘These are the freed ones of the Most Merciful. Allah admitted them to Paradise without any deed they did or any good they presented.’ It will be said to them, ‘You have what you see and its like with it.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “We distanced ourselves from the people…”: The essence is that we did not follow them then, and the matter was hidden from us, though we needed them. How could we follow them now when it is clear that they and what they worshipped besides Allah are fuel for Jahannam? Al-Tayyibi said: “In greatest need” is a circumstantial qualifier for the pronoun in “we distanced ourselves.” “When” is a verbal noun, and the time is implied. Al-Nawawi said: It means they supplicated to Allah, sought refuge in Him, and pleaded with this statement indicating sincerity to be saved. They mean, “Our Lord, we distanced ourselves from the people in the world who strayed from Your obedience, whether relatives or those needed for livelihood and worldly benefits.” This was the way of the Companions and the believers after them in all times, as they boycotted those who opposed Allah and His Messenger despite their need for them, preferring Allah’s pleasure. (As stated in Al-Mirqat)
2 His statement: “Then He will unveil His Shin…”: The Shaykh said: Imam Abu Sulayman clarified that the world, though a place of trial, may involve reward in some cases, as Allah says: “Whatever affliction befalls you is because of what your hands have earned” [Ash-Shura: 30]. Similarly, the Hereafter, though a place of recompense, may involve trials, such as through divine manifestation and prostration, as evidenced by the grave being the first stage of the Hereafter where trials occur. I say: The more evident view is that of Al-Asqalani, who stated that the correct understanding is that obligation is specific to the world, and what occurs in the grave and at the standing is merely the effects of that. (As stated in Al-Mirqat)
3 His statement: “O Allah, grant safety, grant safety”: This refers to the prophets and messengers, as evidenced by Abu Hurairah’s hadith. (As stated in Al-Mirqat)
4 His statement: “Some will be saved…”: The passers over the Sirat among the believers are divided into three groups: those saved unscathed, those scratched by the hooks but released, and those cast and thrown into Jahannam. (As stated in Al-Mirqat)
5 His statement: “When the believers are saved…”: Al-Tayyibi said: “Until” marks the endpoint of “cast into the Fire of Jahannam,” meaning those cast remain in the Fire until they are saved after punishment proportional to their sins, or through someone’s intercession, or by His grace. Placing “the believers” in place of “those cast” implies causality, as the quality of faith negates eternal stay in the Fire. (As stated in Al-Mirqat)
6 His statement: “By the One in Whose Hand is my soul…”: This is the response to “when.” “None of you” is addressed to the believers. “More persistent” is the predicate of “none.” “Seeking” is in the accusative as a specification, meaning more persistent in demanding and contending. “In the truth” is a circumstantial qualifier for “seeking.” “When it is clear to you” qualifies “truth,” as it is indefinite in meaning. “Than the believers” relates to “more persistent,” meaning more persistent than you. The explicit noun is used instead of the pronoun. “Allah” relates to “seeking.” “On the Day of Resurrection” is a circumstantial qualifier for “more persistent,” meaning they seek Allah. “For their brethren” means for the sake of their brethren in the Fire through intercession with the Mighty, the Forgiving. Al-Nawawi said: It means none of you seeks Allah in the world to establish and fulfill their right against their opponent and aggressor more persistently than you seek Allah through intercession for your brethren on the Day of Resurrection. A commentator from our meticulous scholars said: It means none of you is more diligent or persistent in seeking the truth when it is clear than the believers seeking the salvation of their sinful brethren from the Fire on the Day of Resurrection. This is clarified by their saying, “Our Lord, they used to fast with us…” (As stated in Al-Mirqat)
7 His statement: “Whoever you find with the weight of a dinar of good”: In Sharh as-Sunnah, Al-Qadi Iyadh said: Some say “good” here means certainty. The correct view is that it means something beyond mere faith, as mere faith, which is affirmation, is indivisible. This division applies to something additional, like a righteous deed, a subtle remembrance, or an act of the heart like compassion for the poor, fear of Allah, or a sincere intention. (As stated in Al-Mirqat)
8 His statement: “We have left no good in it”: Meaning no people of good, with “good” standing for the person, as “justice” stands for the just, for emphasis or with an implied qualifier, like “people of justice,” as in: “Ask the town” [Yusuf: 82]. (As stated in Al-Mirqat)
9 His statement: “Who never did any good”: Meaning they have no good beyond mere faith. Al-Nawawi said: This is evidence for the increase and decrease of faith, which is the belief of Ahl as-Sunnah. I say: The meticulous scholars hold that affirmation, which is true faith, does not accept increase or decrease, and the variation lies in its lights, fruits, and outcomes from the realities of certainty and subtleties of knowledge. (As stated in Al-Mirqat)
10 His statement: “Like seeds carried by the flood’s torrent”: The flood’s torrent is what the flood carries of debris or mud. If a seed settles on the bank of the stream, it sprouts in a day and a night, being the fastest to grow. Al-Nawawi said: They are likened to this for the speed, beauty, and freshness of their growth. The comparison is to the speed of their purification. (As stated in Al-Mirqat)
۱ قوله: فارقتنا الناس إلخ وحاصله : أنا ما اتبعناهم حينئذ، والأمر غيب عنا، ونحن محتاجون إليهم، فكيف نتبعهم الآن وقت العيان، أنهم وما يعبدون من دون الله حصب جهنم، قال الطيبي : أفقر» حال من ضمير «فارقنا». و «ما» مصدرية، والوقت مقدر، قال النووي الله معناه أنهم تضرعوا إلى الله تعالى والجؤوا إليه وتوسلوا بهذا القول المشعر بالإخلاص إلى الخلاص، يعني ربنا فارقنا الناس في الدنيا الذين زاغوا عن طاعتك من الأقرباء، وممن يحتاج إليهم في المعاش والمصالح الدنيوية، وهكذا كان دأب الصحابة، ومن بعدهم من المؤمنين في جميع الأزمان؛ فإنهم كانوا يقاطعون من حاد الله ورسوله مع حاجتهم إليه، وآثروا رضاء الله تعالى على ذلك. كذا في «المرقاة».
۲ قوله: فيكشف عن الساق إلخ قال الشيخ الله : والذي يوضح ما ذكره الإمام أبو سليمان أن الدنيا وإن كانت دار ابتلاء فقد يتحقق الجزاء في بعض الأحوال، كما قال تعالى: ﴿وَمَا أَصَبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ) (الشورى: ۳۰، فكذا الآخرة وإن كانت دار جزاء فقد يقع بها الابتلاء، أي بالتجلي والسجود ونحوهما بدليل أن القبر هو أول منزل من منازل الآخرة يجري فيه الابتلاء، أقول: الأظهر ما قال العسقلاني من أن التحقيق هو أن التكليف خاص بالدنيا، وأما ما يقع في القبر وفي الموقف فإنما هو من آثار ذلك. التقطته من «المرقاة».
۳ قوله: اللهم سلم سلم : أي الأنبياء والرسل بدليل حديث أبي هريرة. كذا في «المرقاة».
٤ قوله : فناج إلخ : قسم المارة على الصراط من المؤمنين على ثلاث فرق، قسم مسلم فلا يناله شيء أصلا، وقسم الذي يخدش بالكلوب، ثم يرسل فيخص، وقسم يكردس ويلقى فيسقط في جهنم. كذا في «المرقاة».
٥ قوله : حتى إذا خلص إلخ : قال الطيبي الله حتى غاية قوله: «مكدوس في نار جنهم، أي يبقى المكدوس في النار حتى يخلص بعد العذاب بمقدار ذنبه أو بشفاعة أحد أو بفضله سبحانه وضع المؤمنون موضع الراجع إلى المكدوس إشعار بالعلية، وإن صفة الإيمان منافية للخلود في النار. كذا في «المرقاة».
٦ قوله: فوالذي نفسي بيده إلخ : هذا جواب «إذا» وقوله: «ما من أحد منكم خطاب للمؤمنين. وقوله: «بأشد» خبر «ما»، وقوله: «مناشدة» منصوب على التمييز، أي أشد مطالبة ومناظرة. وقوله: «في الحق» ظرف لـ «المناشدة». وقوله: وقد تبين لكم صفة للحق؛ لأنه في المعنى نكرة، أي في حق قد تبين وظهر لكم على خصمكم. وقوله: «من المؤمنين» متعلق بـ «أشد» أي بأشد مناشدة منكم، فوضع المظهر موضع المضمر. وقوله: «الله» متعلق بـ «مناشدة». وقوله: «يوم القيامة» ظرف «أشد»، أي يناشدون الله. وقوله: «الإخوانهم»، أي لأجل إخوانهم الذين في النار بالشفاعة من الجبار الغفار. قال النووي الله : معناه ما منكم من أحد يناشد الله في الدنيا في استيفاء حقه واستقصائه وتحصيله من جهة خصمه والمعتدى عليه بأشد منكم مناشدة الله تعالى في الشفاعة لإخوانكم يوم القيامة. وقال شارح من علمائنا: معناه ما من أحد منكم أكثر اجتهاد أو مبالغة في طلب الحق حين ظهر لكم الأمر الحق من المؤمنين في طلب خلاص إخوانهم العصاة في النار من النار يوم القيامة، ثم بين مناشدتهم بقوله: يقولون ربنا إلخ: كذا في «المرقاة».
٧ قوله: فمن وجدتم في قلبه مثقال دينار من خير: في شرح السنة: قال القاضي عياض : قيل : معنى الخير هنا اليقين، قال: والصحيح أن معناه شيء زائد على مجرد الإيمان؛ لأن مجرد الإيمان الذي هو التصديق لا يتجزئ، وإنما يكون هذا التجزي بشيء زائد عليه من عمل صالح، أو ذكر خفي، أو عمل من أعمال القلب من الشفقة على مسكين أو خوف من الله تعالى ونية صادقة. كذا في «المرقاة».
۸ قوله: لم نذر فيها خيرا: أي أهل خير فوضع الخير موضع الذات كما يوضع العدل موضعه مبالغة أو على تقدير مضاف أي صاحب عدل نحو قوله: ﴿وَسْئَلِ الْقَرْيَةَ (يوسف: ۸۲. كذا في «المرقاة».
۹ قوله: لم يعملوا خيرا قط : أي ليس لهم خير زائد على مجرد الإيمان. قال النووي: فيه دليل على زيادة الإيمان ونقصانه وهو مذهب أهل السنة. قلت: المحققون . منهم على أن التصديق الذي هو الإيمان على التحقيق لا يقبل الزيادة والنقصان وإنما التفاوت في أنواره وثمراته ونتائجه من حقائق الإيقان ودقائق العرفان التقطته من «المرقاة».
١٠ قوله: الحبة في حميل السيل وحميل السيل هو ما يحمله السيل من غثاء أو طين، فإذا اتفق فيه الحبة واستقرت على شط مجرى السيل تنبت في يوم وليلة، وهي أسرع نابتة نباتا، قال النووي : وإنما شبههم بهذا لسرعة نباتها وحسنها وطراوتها انتهى، فالتشبيه في سرعة الطهور. كذا في «المرقاة».
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يَرِدُ النَّاسُ النَّارَ ثُمَّ يَصْدُرُونَ مِنْهَا بِأَعْمَالِهِمْ، فَأَوَّلُهُمْ كَلَمْحِ الْبَرْقِ، ثُمَّ كَالرِّيحِ، ثُمَّ كَحُضْرِ الْفَرَسِ، ثُمَّ كَالرَّاكِبِ فِي رَحْلِهِ، ثُمَّ كَشَدَّ الرَّجُلِ ، ثُمَّ كَمَشْيِهِ». رَوَاهُ التَّرْمِذِيُّ وَالدَّارِمِيُّ.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “People will enter the Fire, then depart from it according to their deeds. The first of them will be like the flash of lightning, then like the wind, then like the galloping of a horse, then like a rider on his mount, then like a man’s stride, then like his walking.” [Narrated by Tirmidhi and Ad-Darimi]
وَعَنْ عَبْدِ اللهِ بْنِ أَبِي الْجَنْعَاءِ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: يَدْخُلُ الْجَنَّةَ بِشَفَاعَةِ ١ رَجُلٍ مِنْ أُمَّتِي أَكْثَرُ مِنْ بَنِي تَمِيمٍ». رَوَاهُ التَّرْمِذِيُّ وَالدَّارِمِيُّ
Abdullah ibn Abi al-Jan’aa (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “Through the intercession 1 of one man from my nation, more people than the tribe of Banu Tamim will enter Paradise.” [Narrated by Tirmidhi and Ad-Darimi]
Notes / الحواشي
1 His statement: “Through the intercession of one man…”: Some said the man is Uthman ibn Affan (may Allah be pleased with him). Others said it is Uwais al-Qarni, and others suggested someone else. Zayn al-Arab (may Allah be pleased with him) said this is the most likely. (As stated in Al-Mirqat)
۱ قوله : بشفاعة رجل إلخ فقيل : الرجل هو عثمان بن عفان لله . وقيل : أويس القرني وقيل : غيره. قال زين العرب لله، وهو هذا أقرب. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنَّ۱ مِنْ أُمَّتِي مَنْ يَشْفَعُ لِلْفِئَامِ، وَمِنْهُمْ مَنْ يَشْفَعُ لِلْقَبِيلَةِ، وَمِنْهُمْ مَنْ يَشْفَعُ لِلْعَصَبَةِ،۲ وَمِنْهُمْ مَنْ يَشْفَعُ لِلرَّجُلِ حَتَّى يَدْخُلُوا الْجَنَّةَ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Among my nation, there are those who will intercede for a large group, some who will intercede for a tribe, some who will intercede for a smaller group 1, and some who will intercede for a single person, until they enter Paradise.” [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: “Among my nation”: Meaning some individuals from among the scholars, martyrs, and righteous. His statement: “until they enter Paradise” refers to the entire nation. (As stated in Al-Mirqat)
2 His statement: “for a smaller group”: Pronounced with a dammah on the ‘ayn and a sukoon on the sad, it refers to a group of ten to forty men, with no singular form. The apparent meaning is that it refers to a group, even as few as two, based on the phrase “and some who will intercede for a single person.” It is possible to say that what lies between the smaller group and the single person is omitted, as the single person clearly indicates one, just as it may subtly indicate a woman. (As stated in Al-Mirqat)
۱ قوله: من أمتي: أي بعض أفرادهم من العلماء والشهداء والصلحاء. وقوله حتى يدخلوا الجنة أي الأمة كلهم. كذا في «المرقاة».
۲ قوله: للعصبة بضم فسكون، وهو ما بين العشرة إلى الأربعين من الرجال لا واحد لها من لفظها، والأظهر أن المراد بها جمع، ولو اثنان لقوله ومنهم من يشفع للرجل، ويمكن أن يقال: طوى ما بين العصبة، والرجل لما يدل عليه الرجل بالبرهان الجلي، كما يدل على المرأة بالقياس الخفي. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يَصُفُّ أَهْلُ النَّارِ فَيَمُرُّ بِهِمُ الرَّجُلُ مِنْ أَهْلِ الْجَنَّةِ، فَيَقُوْلُ الرَّجُلُ مِنْهُمْ: يَا فُلَانُ أَمَا تَعْرِفُنِي؟ أَنَا ۱ الَّذِي سَقَيْتُكَ شَرْبَةً، وَقَالَ بَعْضُهُمْ: أَنَا الَّذِي وَهَبْتُ لَكَ وَضُوْءًا، فَيَشْفَعُ لَهُ فَيُدْخِلُهُ الْجَنَّةَ». رَوَاهُ ابْنُ مَاجَه.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The people of the Fire will be lined up, and a man from the people of Paradise will pass by them. One of them will say, ‘O so-and-so, do you not recognize me? I am the one 1 who gave you a drink.’ Another will say, ‘I am the one who gave you water for ablution.’ So he will intercede for him, and he will be admitted to Paradise.” [Narrated by Ibn Majah]
Notes / الحواشي
1 His statement: “I am the one who gave you a drink…”: Al-Muzhir said: This encourages kindness to Muslims, especially to the righteous, keeping their company and loving them, for their love is an adornment in this world and a light in the Hereafter. (As stated in Al-Mirqat)
۱ قوله: أنا الذي سقيتك شربة إلخ قال المظهر فيه تحريض على الإحسان إلى المسلمين، لا سيما مع الصلحاء، والمجالسة معهم ومحبتهم؛ فإن محبتهم زين في الدنيا ونور في العقبى. كذا في «المرقاة».
وَعَنْ عُثْمَانَ بْنِ عَفَّانَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : يَشْفَعُ يَوْمَ الْقِيَامَةِ ثَلَاثَةٌ : الْأَنْبِيَاءُ، ثُمَّ الْعُلَمَاءُ، ثُمَّ الشُّهَدَاءُ». رَوَاهُ ابْنُ مَاجَه.
Uthman ibn Affan (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Three will intercede on the Day of Resurrection: the prophets, then the scholars, then the martyrs.” [Narrated by Ibn Majah]
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «لَيُصِيبَنَّ أَقْوَامًا سَفْعٌ مِنَ النَّارِ بِذُنُوبِ أَصَابُوهَا عُقُوبَةً، يُدْخِلُهُمْ اللَّهُ الْجَنَّةَ بِفَضْلِهِ وَرَحْمَتِهِ ، فَيُقَالُ ١ لَهُمُ الْجَهَنَّمِيُّونَ. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Some people will be scorched by the Fire as punishment for sins they committed, then Allah will admit them to Paradise by His grace and mercy, and they will be called 1 the Jahannamiyyun (those of Hell).” [Narrated by Bukhari]
Notes / الحواشي
۱ قوله فيقال لهم: الجهنميون قال الطيبي الله : ليست التسمية بها تنقيصا لهم، بل استذكارًا ليزدادوا فرحا إلى فرحوابتهاجا إلى ابتهاج، وليكون ذلك علما ؛ لكونهم عتقاء الله تعالى. كذا في « المرقاة».
وَعَنْ عِمْرَانَ بْن حُصَيْنٍ الله قَالَ: قَالَ رَسُوْلُ اللَّهِ ﷺ: «يَخْرُجُ قَوْمٌ مِنَ النَّارِ بِشَفَاعَةِ مُحَمَّدٍ ﷺ ، فَيَدْخُلُونَ الْجَنَّةَ يُسَمَّوْنَ الْجَهَنَّمِيِّينَ». رَوَاهُ الْبُخَارِيُّ.
وَفِي رِوَايَةٍ: «يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي مِنَ النَّارِ بِشَفَاعَتِيْ يُسَمَّوْنَ الْجَهَنَّمِيِّينَ».
Imran ibn Husayn (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A group of people will come out of the Fire through the intercession of Muhammad (ﷺ) and enter Paradise; they will be called the Jahannamiyyun.” [Narrated by Bukhari] In another narration: “A group from my nation will come out of the Fire through my intercession; they will be called the Jahannamiyyun.”
Notes / الحواشي
1 His statement: “they will be called the Jahannamiyyun”: Al-Tayyibi said: This name is not to diminish them but to remind them, so they increase in joy and delight, and it serves as a sign that they are the freed ones of Allah, Exalted is He. (As stated in Al-Mirqat)
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ وَعَدَنِي أَنْ يُدْخِلَ الْجَنَّةَ مِنْ أُمَّتِي أَرْبَعَ مِائَةِ أَلْفِ بِلَا حِسَابٍ، فَقَالَ أَبُو بَكْرٍ: زِدْنَا۱ يَا رَسُولَ اللَّهِ ﷺ ، قَالَ: «وَهَكَذَا»، فَحَنَا بِكَفَّيْهِ وَجَمَعَهُمَا، فَقَالَ أَبُو بَكْرٍ: زِدْنَا يَا رَسُولَ اللَّهِ، قَالَ: «وَهَكَذَا»، فَقَالَ عُمَرُ: دَعْنَا يَا أَبَا بَكْرٍ ، فَقَالَ أَبُو بَكْرٍ: وَمَا عَلَيْكَ أَنْ يُدْخِلَنَا اللَّهُ كُلَّنَا الْجَنَّةَ، فَقَالَ عُمَرُ: إِنَّ اللَّهَ عَزَّ وَجَلَّ إِنْ شَاءَ أَدْخَلَ خَلْقَهُ الْجَنَّةَ بِكَفِّ وَاحِدٍ، فَقَالَ النَّبِيُّ ﷺ : صَدَقَ عُمَرُ. رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah, Mighty and Exalted, promised me that He will admit four hundred thousand of my nation into Paradise without reckoning.” Abu Bakr said, “Increase it for us 1, O Messenger of Allah (ﷺ).” He said, “And like this,” gesturing with both hands together. Abu Bakr said, “Increase it for us, O Messenger of Allah.” He said, “And like this.” Umar said, “Leave it, O Abu Bakr.” Abu Bakr said, “What is it to you if Allah admits us all to Paradise?” Umar said, “If Allah, Mighty and Exalted, wills, He can admit His creation to Paradise with a single handful.” The Prophet (ﷺ) said, “Umar has spoken the truth.” [Narrated by Al-Baghawi in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: “Increase it for us”: This indicates that he has a role and influence in matters of the Hereafter and divine decrees, according to the lofty rank and high merit his Lord has granted him. Some of the knowers said: What Abu Bakr sought was from the perspective of humility and lowliness, while what Umar sought was from the perspective of submission and surrender. I say: Surrender is safer, and Allah, Exalted is He, knows best. (As stated in Al-Mirqat)
۱ قوله: زدنا فيه دليل على أن له مدخلا ومجالا في الأمور الأخروية وفي التصرفات الربوبية بحسب ما أولاه مولاه من الرتبة الجلية والمزية العلية. وقال بعض العارفين ما ذهب إليه أبو بكر هو من باب التضرع والمسكنة، وما ذهب إليه عمر من باب التفويض والتسليم، أقول : التسليم أسلم، والله تعالى أعلم. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «إِنَّ رَجُلَيْنِ مِمَّنْ دَخَلَ النَّارَ اشْتَدَّ صِيَاحُهُمَا، فَقَالَ الرَّبُّ تَعَالَى: أَخْرِجُوهُمَا، فَقَالَ لَهُمَا: لِأَيِّ شَيْءٍ اشْتَدَّ صِيَاحُكُمَا؟ قَالَا : فَعَلْنَا ذَلِكَ لِتَرْحَمَنَا، قَالَ: فَإِنَّ رَحْمَتِي لَكُمَا أَنْ تَنْطَلِقَا، فَتُلْقِيَا أَنْفُسَكُمَا حَيْثُ كُنْتُمَا مِنَ النَّارِ، فَيُلْقِي أَحَدُهُمَا نَفْسَهُ، فَيَجْعَلُهَا عَلَيْهِ بَرْدًا وَسَلَامًا، وَيَقُومُ الْآخَرُ فَلَا يُلْقِي نَفْسَهُ، فَيَقُوْلُ لَهُ الرَّبُّ تَعَالَى: مَا مَنَعَكَ أَنْ تُلْقِيَ نَفْسَكَ كَمَا أَلْقَى صَاحِبُكَ؟ فَيَقُولُ: رَبِّ۱ إِنِّي لَأَرْجُو أَنْ لَا تُعِيدَنِي فِيهَا بَعْدَ مَا أَخْرَجْتَنِي، فَيَقُولُ لَهُ الرَّبُّ تَعَالَى: لَكَ رَجَاؤُكَ، فَيَدْخُلَانِ جَمِيعًا الْجَنَّةَ بِرَحْمَةِ اللَّهِ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Two men among those who entered the Fire cried out intensely. The Lord, Exalted is He, said, ‘Take them out.’ He said to them, ‘Why did you cry out so intensely?’ They said, ‘We did so that You might have mercy on us.’ He said, ‘My mercy for you is that you go and throw yourselves back where you were in the Fire.’ One of them throws himself in, and He makes it cool and safe for him. The other stands and does not throw himself in. The Lord, Exalted is He, says to him, ‘What prevented you from throwing yourself in as your companion did?’ He says, ‘O my Lord 1, I hope that You will not return me to it after having taken me out.’ The Lord, Exalted is He, says to him, ‘You shall have your hope.’ So both enter Paradise by the mercy of Allah.” [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: “He says, ‘O my Lord, I hope…’”: The first acted out of fear and obedience, while the second acted out of knowledge and hope. (As stated in Al-Mirqat)
۱ قوله: فيقول: رب إني لأرجوا إلخ : فالأول امتثل بالخوف والعمل، والثاني: عمل بالعلم والأمل. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «يَخْرُجُ مِنَ النَّارِ أَرْبَعَةٌ، فَيُعْرَضُونَ عَلَى اللَّهِ، ثُمَّ يُؤْمَرُ بِهِمْ إِلَى النَّارِ فَيَلْتَفِتُ ۱ أَحَدُهُمْ، فَيَقُوْلُ: أَيْ رَبِّ لَقَدْ كُنْتُ أَرْجُوْ إِذْ أَخْرَجْتَنِي مِنْهَا، أَنْ لَا تُعِيدَنِي فِيْهَا، قَالَ: فَيُنْجِيْهُ اللَّهُ مِنْهَا». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Four people will come out of the Fire and be presented before Allah. Then they will be ordered to return to the Fire. One of them will turn back 1 and say, ‘O my Lord, I had hoped, when You took me out of it, that You would not return me to it.’ He said, ‘So Allah will save him from it.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “One of them will turn back…”: He mentioned one of the four, ruling that he is saved, and omitted the other three, relying on the mentioned one, as the reason for their release from the Fire and salvation is the same. (As stated in Al-Mirqat)
۱ قوله: فيلتفت أحدهم إلخ فذكر من الأربعة واحد أو حكم عليه بالنجاة وترك الثلاثة اعتمادا على المذكور؛ لأن العلة متحدة في الإخراج من النار والنجاة منها. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ يَقُوْلُ اللهُ تَعَالَى: مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ فَأَخْرِجُوهُ، فَيَخْرُجُونَ قَدْ امْتُحِشُوا وَعَادُوا حُمَمًا، فَيُلْقَوْنَ فِي نَهْرِ الْحَيَاةِ، فَيَنْبُتُونَ كَمَا تَنْبُتُ الحِبَّةُ فِي حَمِيلِ السَّيْلِ، أَلَمْ تَرَوْا أَنَّهَا تَنْبُتُ صَفْرَاءَ مُلْتَوِيَةً». مُتَّفَقٌ عَلَيْهِ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When the people of Paradise have entered Paradise and the people of the Fire have entered the Fire, Allah, Exalted is He, will say, ‘Whoever has in his heart the weight of a mustard seed of faith, take him out.’ They will come out, having been scorched and turned to charcoal, and will be cast into the River of Life. They will sprout as a seed sprouts in the flood’s torrent. Have you not seen how it sprouts yellow and twisted?” [Agreed Upon]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «يَخْرُجُ مِنَ النَّارِ بِالشَّفَاعَةِ كَأَنَّهُمُ الثَّعَارِيرُ قُلْنَا: مَا الثَّعَارِيرُ ؟ قَالَ: «إِنَّهُ الضَّغَابِيْسُ». مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Through intercession, people will come out of the Fire as if they were creeping creatures. We said, ‘What are creeping creatures?’ He said, ‘They are small locusts.’” [Agreed Upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ النَّاسَ قَالُوا : يَا رَسُولَ اللَّهِ! هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ فَذَكَرَ مَعْنَى حَدِيْثِ أَبِي سَعِيدٍ غَيْرَ كَشْفِ السَّاقِ، وَقَالَ: يُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَانَيْ جَهَنَّمَ، فَأَكُونُ أَوَّلَ مَنْ يَجُوزُ مِنَ الرُّسُلِ بِأُمَّتِهِ، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُلُ، وَكَلَامُ الرُّسُلِ يَوْمَئِذٍ : اللَّهُمَّ سَلَّمْ سَلَّمْ، وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، لَا يَعْلَمُ قَدْرَ عِظَمِهَا إِلَّا اللهُ، تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ، فَمِنْهُمْ مَنْ يُوبَقُ بِعَمَلِهِ، وَمِنْهُمْ مَنْ يُخَرْدَلُ، ثُمَّ يَنْجُو حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ عِبَادِهِ، وَأَرَادَ أَنْ يُخْرِجَ مِنَ النَّارِ مَنْ أَرَادَ أَنْ يُخْرِجَ مِمَّنْ كَانَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوْا مَنْ كَانَ يَعْبُدُ اللَّهَ، فَيُخْرِجُونَهُمْ وَيَعْرِفُونَهُمْ بِآثَارِ السُّجُودِ، وَحَرَّمَ ١ اللهُ تَعَالَى عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ، فَكُلُّ ابْنِ آدَمَ تَأْكُلُهُ النَّارُ إِلَّا أَثَرَ السُّجُودِ، فَيَخْرُجُونَ مِنَ النَّارِ قَدْ امْتُحِشُوا، فَيُصَبُّ۲ عَلَيْهِمْ مَاءُ الْحَيَاةِ، فَيَنْبُتُونَ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ، وَيَبْقَى رَجُلٌ بَيْنَ الْجَنَّةِ وَالنَّارِ، وَهُوَ آخِرُ أَهْلِ النَّارِ دُخُولًا الْجَنَّةَ، مُقْبِلُ بِوَجْهِهِ قِبَلَ النَّارِ، فَيَقُولُ: يَا رَبِّ! اصْرِفْ وَجْهِي عَنِ النَّارِ، قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا، فَيَقُوْلُ: هَلْ عَسَيْتَ۳ إِنْ فُعِلَ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَ ذَلِكَ؟ فَيَقُوْلُ: لَا وَعِزَّتِكَ، فَيُعْطِي اللَّهَ مَا يَشَاءُ اللَّهُ مِنْ عَهْدٍ وَمِيثَاقِ، فَيَصْرِفُ اللهُ وَجْهَهُ عَنِ النَّارِ، فَإِذَا أَقْبَلَ بِهِ عَلَى الْجَنَّةِ رَأَى بَهْجَتَهَا، سَكَتَ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، ثُمَّ قَالَ: يَا رَبِّ قَدِّمْنِي عِنْدَ بَابِ الْجَنَّةِ، فَيَقُوْلُ اللَّهُ تَبَارَكَ وَتَعَالَى : أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمِيثَاقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي كُنْتَ سَأَلْتَ، فَيَقُولُ: يَا رَبِّ! لَا أَكُونُ أَشْقَى خَلْقِكَ، فَيَقُولُ: فَمَا عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ لَا تَسْأَلَ غَيْرَهُ، فَيَقُولُ: لَا وَعِزَّتِكَ، لَا أَسْأَلُكَ غَيْرَ ذَلِكَ، فَيُعْطِي رَبَّهُ مَا شَاءَ مِنْ عَهْدٍ وَمِيثَاقٍ، فَيُقَدِّمُهُ إِلَى بَابٍ الْجَنَّةِ، فَإِذَا بَلَغَ بَابَهَا فَرَأَى زَهْرَتَهَا وَمَا فِيهَا مِنَ النَّضْرَةِ وَالسُّرُورِ، فَيَسْكُتُ مَا شَاءَ اللهُ أَنْ يَسْكُتَ، فَيَقُوْلُ : يَا رَبِّ أَدْخِلْنِي الْجَنَّةَ، فَيَقُوْلُ اللهُ تَبَارَكَ وَتَعَالَى: وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ، أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمِيثَاقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي أُعْطِيتَ، فَيَقُولُ: يَا رَبِّ٤ لَا تَجْعَلْنِي أَشْقَى خَلْقِكَ، فَلَا يَزَالُ يَدْعُوْ حَتَّى يَضْحَكَ اللَّهُ مِنْهُ، فَإِذَا ضَحِكَ أَذِنَ لَهُ فِي دُخُولِ الْجَنَّةِ ، فَيَقُولُ: تَمَنَّ، فَيَتَمَنَّى حَتَّى إِذَا انْقَطَعَ أُمْنِيَّتُهُ، قَالَ اللَّهُ تَعَالَى: تَمَنَّ مِنْ كَذَا وَكَذَا، أَقْبَلَ يُذَكِّرُهُ رَبُّهُ حَتَّى إِذَا انْتَهَتْ بِهِ الْأَمَانِيُّ، قَالَ اللهُ: لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ». وَفِي رِوَايَةِ أَبِي سَعِيدٍ : قَالَ اللهُ: لَكَ ذَلِكَ وَعَشْرَةٌ ٥ أَمْثَالِهِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the people asked, “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” He mentioned the meaning of Abu Sa’id’s hadith, except for the unveiling of the Shin, and said: “The Sirat will be placed between the two sides of Jahannam, and I will be the first of the messengers to cross with his nation. None will speak on that day except the messengers, and the words of the messengers on that day will be, ‘O Allah, grant safety, grant safety.’ In Jahannam, there are hooks like the thorns of the Sa’dan plant; none knows their immense size except Allah. They will snatch people according to their deeds. Some will be destroyed by their deeds, and some will be torn but saved. When Allah has finished judging His servants and wishes to take out of the Fire whomever He wills from those who testified that there is no god but Allah, He will command the angels to take out those who worshipped Allah. They will take them out, recognizing them by the marks of prostration, for Allah, Exalted is He, has forbidden the Fire from consuming the marks of prostration 1. The Fire consumes every son of Adam except the marks of prostration. They will come out of the Fire, having been scorched, and the water of life will be poured 2 over them, so they will sprout as a seed sprouts in the flood’s torrent. A man will remain between Paradise and the Fire, the last of the people of the Fire to enter Paradise, facing the Fire. He will say, ‘O my Lord, turn my face away from the Fire, for its smell has overwhelmed me, and its blaze has burned me.’ Allah will say, ‘If I do this for you, will you 3 ask for anything else?’ He will say, ‘No, by Your might.’ He will give Allah whatever pledges and covenants Allah wills. So Allah will turn his face away from the Fire. When he faces Paradise and sees its splendor, he will remain silent as long as Allah wills, then say, ‘O my Lord, bring me to the gate of Paradise.’ Allah, Blessed and Exalted, will say, ‘Did you not give covenants and pledges not to ask for anything else?’ He will say, ‘O my Lord, let me not be the most wretched of Your creation.’ Allah will say, ‘If I grant you this, will you not ask for anything else?’ He will say, ‘No, by Your might, I will not ask for anything else.’ He will give his Lord whatever covenants and pledges He wills. So Allah will bring him to the gate of Paradise. When he reaches its gate and sees its beauty and joy, he will remain silent as long as Allah wills, then say, ‘O my Lord, admit me to Paradise.’ Allah, Blessed and Exalted, will say, ‘Woe to you, O son of Adam, how treacherous you are! Did you not give covenants and pledges not to ask for anything else?’ He will say, ‘O my Lord 4, let me not be the most wretched of Your creation.’ He will continue to supplicate until Allah laughs at him. When Allah laughs, He will permit him to enter Paradise and say, ‘Make a wish.’ He will wish until his wishes are exhausted. Allah, Exalted is He, will say, ‘Wish for such and such,’ reminding him until his wishes are fulfilled. Allah will say, ‘You shall have that and its like with it.’ In Abu Sa’id’s narration: Allah says, ‘You shall have that and ten times 5 its like.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “Allah has forbidden the Fire from consuming the marks of prostration”: Al-Nawawi said: The apparent meaning is that the Fire does not consume the seven limbs of prostration: the forehead, hands, knees, and feet. Al-Qadi Iyadh said: The marks of prostration refer specifically to the forehead. I say: The second view is supported by the Qur’an and Muslim’s narration mentioning the face, which is the primary meaning, so their forms are protected from the Fire. (As stated in Al-Mirqat)
2 His statement: “The water of life will be poured over them”: It was previously mentioned that they are cast into the River of Life. The difference may be due to different individuals. (As stated in Al-Mirqat) Alternatively, it could mean that pouring is done by casting them into its river. (As stated in Al-Lama’at)
4 His statement: “He will say, ‘O my Lord, let me not be the most wretched…’”: Al-Tayyibi said: If you ask, how does this response align with “Did you not give covenants and pledges…”? I say: It is as if he said, ‘O my Lord, yes, I gave covenants and pledges, but I reflected on Your generosity and forgiveness and Your saying, “Do not despair of the mercy of Allah. Indeed, no one despairs of the mercy of Allah except the disbelieving people” [Yusuf: 87]. I realized I am not among the disbelievers who despair of Your mercy, so I hoped in Your generosity and vast mercy and asked for this.’ It is as if Allah, Exalted is He, was pleased with this statement, so He laughed. This is the meaning of “He will continue to supplicate until Allah laughs.” (As stated in Al-Mirqat)
۱ قوله: حرم الله على النار أن تأكل أثر السجود : قال النووي الله ظاهر هذا أن النار لا تأكل جميع أعضاء السجود السبعة، وهي الجبهة واليدان والركبتان والقدمان. وقال القاضي عياض الله المراد بأثر السجود الجبهة خاصة، والمختار الأول. قلت: يؤيد الثاني ما سبق من القرآن وما في رواية مسلم الإدارة الوجه، وهو المتبادر مما تقدم، فتحرم صورهم على النار، فهو المعول. كذا في «المرقاة».
۲ قوله: فيصب عليم ماء الحياة وقد مر أنهم يلقون في نهر الحياة. ولعل الاختلاف باختلاف الأشخاص. قاله في «المرقاة». وقال في اللمعات أو يقال : أن يكون الصب بإلقاءهم في نهرها.
۳ قوله : هل عسيت أن أفعل ذلك أن تسأل غير ذلك، قال الطيبي الله : فإن قلت: كيف يصح هذا من الله تعالى وهو عالم بما كان وما يكون؟ قلت: معناه أنكم يا بني آدم لما عهد منكم من رخاوة الوعد ونقض العهد أحقاء بأن يقال لكم يا هؤلاء ما ترون؟ هل يتوقع منكم ذلك أم لا ؟ وحاصله: أن معنى عسى راجع إلى المخاطب، لا إلى الله تعالى، وهو من باب إرخاء العنان وبعث المخاطب على التفكر في أمره وشأنه لينصف من نفسه، ويذعن للحق. كذا في «المرقاة».
٤ قوله: فيقول: يا رب لا تجعلني أشقى خلقك قال الطيبي الله فإن قلت: كيف طابق هذا الجواب قوله: «أليس قد أعطيت العهود والميثاق. قلت: كأنه قال: يا رب بلى أعطيت العهود والميثاق، ولكن تأملت في كرمك وعفوك وقولك: {وَلَا تَأْيْتَسُوا مِن رَّوْحِ اللَّهِ إِنَّهُ لَا يَأْيْتَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ } (يوسف: ۸۷)، فوقفت على أني لست من الكفار الذين أيسوا من رحمتك وطمعت في كرمك وسعة رحمتك، فسألت ذلك، فكأنه تعالى رضي عنه بهذا القول، فضحك انتهى. وهذا معنى قوله: فلا يزال يدعو حتى يضحك الله». كذا في «المرقاة».
٥ قوله: وعشرة أمثاله: أي في الكيفية، وإن كان مثله في الكمية، وبهذا يرتفع التدافع ويندفع التمانع، والله سبحانه وتعالى أعلم. كذا في « المرقاة».
وَعَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «شِعَارُ۱ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ عَلَى الصِّرَاطِ : رَبِّ سَلِّمْ سَلِّمْ». رَوَاهُ التَّرْمِذِيُّ.
Al-Mughirah ibn Shu’bah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The slogan 1 of the believers on the Day of Resurrection on the Sirat is: ‘O Lord, grant safety, grant safety.’” [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: “The slogan of the believers…”: Like a sign in war or travel, this phrase is a marker by which they are known as believers. (As stated in Al-Lama’at) It is possible that the slogan of the believers is the prophets’ supplication on their behalf, supported by At-Tabarani’s narration from Ibn Umar: “The slogan of my nation when they are carried over the Sirat is: ‘O You, there is no god but You.’” It can be reconciled by saying that this is specific to this nation, while the former is for other nations. The more apparent meaning is that “O Lord, grant safety, grant safety” is the slogan of the perfected believers among the scholars, martyrs, and righteous who hold the station of intercession, following the prophets and messengers. (As stated in Al-Mirqat)
۱ قوله: شعار المؤمنين إلخ ككتاب العلامة في الحرب والسفر، وهذه الكلمة علامة المؤمنين، به يعرفون أنهم مؤمنون. قاله في اللمعات». وقال في المرقاة»: ويمكن أن يكون شعار المؤمنين قول الأنبياء في حقهم هذا الدعاء، ويؤيده ما رواه الطبراني عن ابن عمر : وشعار أمتي إذا حملوا على الصراط يا لا إله إلا أنت. ويمكن الجمع بأن هذا من خصوصيات هذه الأمة، والأول لسائر الأمم، والأظهر أن قوله: رب سلم سلم إنما هو من شعار المؤمنين الكاملين من العلماء العالمين والشهداء الصالحين ممن لهم مقام الشفاعة تبعا للأنبياء والمرسلين.
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «آخِرُ مَنْ يَدْخُلُ الْجَنَّةَ رَجُلٌ، فَهُوَ يَمْشِي مَرَّةً، وَيَكْبُو مَرَّةً، وَتَسْفَعُهُ النَّارُ مَرَّةً، فَإِذَا مَا جَاوَزَهَا الْتَفَتَ إِلَيْهَا، فَقَالَ: تَبَارَكَ الَّذِي نَجَانِي مِنْكِ، لَقَدْ أَعْطَانِي اللهُ شَيْئًا مَا أَعْطَاهُ أَحَدًا مِنَ الْأَوَّلِينَ وَالْآخِرِينَ، فَتُرْفَعُ لَهُ شَجَرَةٌ، فَيَقُوْلُ : أَيْ رَبِّ أَدْنِنِي مِنْ هَذِهِ الشَّجَرَةِ، فَلِأَسْتَظِلَّ بِظِلُّهَا وَأَشْرَبَ مِنْ مَائِهَا، فَيَقُوْلُ اللهُ: يَا ابْنَ آدَمَ! لَعَلِّي إِنَّ أَعْطَيْتُكَهَا سَأَلْتَنِي غَيْرَهَا، فَيَقُوْلُ: لَا يَا رَبِّ، وَيُعَاهِدُهُ أَنْ لَا يَسْأَلَهُ غَيْرَهَا، وَرَبُّهُ يَعْذِرُهُ؛ لِأَنَّهُ يَرَى مَا لَا صَبْرَ لَهُ عَلَيْهِ، فَيُدْنِيهِ مِنْهَا، فَيَسْتَظِلُّ بِظِلُّهَا، وَيَشْرَبُ مِنْ مَائِهَا، ثُمَّ تُرْفَعُ لَهُ شَجَرَةٌ هِيَ أَحْسَنُ مِنَ الْأُولَى، فَيَقُولُ: أَيْ رَبِّ أَدْنِنِي مِنْ هَذِهِ الشَّجَرَةِ لِأَشْرَبَ مِنْ مَائِهَا، وَأَسْتَظِلُّ بِظِلَّهَا، لَا أَسْأَلُكَ غَيْرَهَا، فَيَقُولُ: يَا ابْنَ آدَمَ! أَلَمْ تُعَاهِدْنِي أَنْ لَا تَسْأَلَنِي غَيْرَهَا، فَيَقُوْلُ: لَعَلِّي إِنْ أَدْنَيْتُكَ مِنْهَا تَسْأَلُنِي غَيْرَهَا، فَيُعَاهِدُهُ أَنْ لَا يَسْأَلَهُ غَيْرَهَا، وَرَبُّهُ يَعْذِرُهُ؛ لِأَنَّهُ يَرَى مَا لَا صَبْرَ لَهُ عَلَيْهِ، فَيُدْنِيهِ مِنْهَا فَيَسْتَظِلُّ بِظِلُّهَا وَيَشْرَبُ مِنْ مَائِهَا، ثُمَّ تُرْفَعُ لَهُ شَجَرَةٌ عِنْدَ بَابِ الْجَنَّةِ هِيَ أَحْسَنُ مِنَ الْأُولَيَيْنِ، فَيَقُوْلُ: أَيْ رَبِّ أَدْنِنِي مِنْ هَذِهِ لِأَسْتَظِلَّ بِظِلَّهَا وَأَشْرَبَ مِنْ مَائِهَا، لَا أَسْأَلُكَ غَيْرَهَا، فَيَقُولُ: يَا ابْنَ آدَمَ! أَلَمْ تُعَاهِدْنِي أَنْ لَا تَسْأَلَنِي غَيْرَهَا؟ قَالَ: بَلَى يَا رَبِّ، هَذِهِ لَا أَسْأَلُكَ غَيْرَهَا، وَرَبُّهُ يَعْذِرُهُ؛ لِأَنَّهُ يَرَى مَا لَا صَبْرَ لَهُ عَلَيْهِ فَيُدْنِيهِ مِنْهَا، إِذَا أَدْنَاهُ مِنْهَا سَمِعَ أَصْوَاتَ أَهْلِ الْجَنَّةِ، فَيَقُولُ: أَيْ رَبِّ أَدْخِلْنِيهَا، فَيَقُوْلُ: يَا ابْنَ آدَمَ! مَا يَصْرِينِي مِنْكَ، أَيُرْضِيكَ أَنْ أُعْطِيَكَ الدُّنْيَا وَمِثْلَهَا مَعَهَا؟ قَالَ: أَيْ ۱ رَبِّ أَتَسْتَهْزِئُ مِنِّي وَأَنْتَ رَبُّ الْعَالَمِينَ؟»، فَضَحِكَ ابْنُ مَسْعُودٍ فَقَالَ: أَلَا تَسْأَلُونِي مِمَّ أَضْحَكُ؟ فَقَالُوا: مِمَّ تَضْحَكُ؟ فَقَالَ: هَكَذَا ضَحِكَ رَسُولُ اللهِ اللهِ ، فَقَالُوا : مِمَّ تَضْحَكُ يَا رَسُولَ اللَّهِ؟ قَالَ: مِنْ ضِحْكِ رَبِّ الْعَالَمِينَ حِينَ قَالَ: أَتَسْتَهْزِئُ مِنِّي وَأَنْتَ رَبُّ الْعَالَمِينَ، فَيَقُولُ: إِنِّي لَا أَسْتَهْزِئُ مِنْكَ، وَلَكِنِّي ۲ عَلَى مَا أَشَاءُ قَدِيرٌ». رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ لَهُ عَنْ أَبِي سَعِيدٍ (رضي الله عنه) نَحْوَهُ إِلَّا أَنَّهُ لَمْ يَذْكُرُ: «فَيَقُولُ: يَا ابْنَ آدَمَ! مَا يَصْرِينِي مِنْكَ إِلَى آخِرِ الْحَدِيْثِ، وَزَادَ فِيْهِ : وَيُذَكِّرُهُ اللهُ سَلْ كَذَا وَكَذَا حَتَّى إِذَا انْقَطَعَتْ بِهِ الْأَمَانِيُّ، قَالَ اللهُ تَعَالَى: هُوَ لَكَ وَعَشَرَةُ أَمْثَالِهِ ، قَالَ : ثُمَّ يَدْخُلُ بَيْتَهُ فَتَدْخُلُ عَلَيْهِ زَوْجَتَاهُ مِنَ الْحُورِ الْعِينِ، فَتَقُولَانِ: الْحَمْدُ لِلَّهِ الَّذِي أَحْيَاكَ۳ لَنَا وَأَحْيَانَا لَكَ، قَالَ: فَيَقُوْلُ: مَا أُعْطِيَ أَحَدٌ مِثْلَ مَا أُعْطِيتُ».
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The last person to enter Paradise will be a man who walks once, stumbles once, and is scorched by the Fire once. When he passes it, he will turn to it and say, ‘Blessed is He who saved me from you. Allah has given me something He has not given to anyone among the first or the last.’ A tree will be raised for him, and he will say, ‘O my Lord, bring me near this tree so I may rest in its shade and drink from its water.’ Allah will say, ‘O son of Adam, if I grant you this, will you ask for anything else?’ He will say, ‘No, O my Lord,’ and he will pledge not to ask for anything else. His Lord will excuse him, for he sees what he cannot endure. So He will bring him near it, and he will rest in its shade and drink from its water. Then a tree, better than the first, will be raised for him. He will say, ‘O my Lord, bring me near this tree so I may drink from its water and rest in its shade; I will not ask for anything else.’ Allah will say, ‘O son of Adam, did you not pledge not to ask for anything else?’ He will say, ‘Perhaps if I bring you near it, you will ask for more.’ He will pledge not to ask for anything else, and his Lord will excuse him, for he sees what he cannot endure. So He will bring him near it, and he will rest in its shade and drink from its water. Then a tree, better than the first two, will be raised for him near the gate of Paradise. He will say, ‘O my Lord, bring me near this tree so I may rest in its shade and drink from its water; I will not ask for anything else.’ Allah will say, ‘O son of Adam, did you not pledge not to ask for anything else?’ He will say, ‘Yes, O my Lord, but I will not ask for anything else.’ His Lord will excuse him, for he sees what he cannot endure. When He brings him near it, he will hear the voices of the people of Paradise and say, ‘O my Lord, admit me to it.’ Allah will say, ‘O son of Adam, what will satisfy you? Will it please you if I give you the world and its like with it?’ He will say, ‘O my Lord 1, are You mocking me when You are the Lord of the worlds?’” Ibn Mas’ud laughed and said, “Will you not ask me why I am laughing?” They said, “Why are you laughing?” He said, “This is how the Messenger of Allah (ﷺ) laughed.” They said, “Why are you laughing, O Messenger of Allah?” He said, “Because of the laughter of the Lord of the worlds when he says, ‘Are You mocking me when You are the Lord of the worlds?’ He will say, ‘I am not mocking you, but I am capable of whatever I will 2.’” [Narrated by Muslim] In a narration from Abu Sa’id (may Allah be pleased with him), it is similar, except that it does not mention, “He will say, ‘O son of Adam, what will satisfy me…’” to the end of the hadith, and it adds: “Allah will remind him, ‘Ask for such and such,’ until his wishes are exhausted. Allah, Exalted is He, will say, ‘You shall have that and ten times 3 its like.’ He said, ‘Then he will enter his house, and his two wives from the Hur al-’Ayn will come to him and say, ‘Praise be to Allah who gave you life for us and gave us life for you.’ He will say, ‘No one has been given what I have been given.’”
Notes / الحواشي
1 His statement: “O my Lord, are You mocking me…”: If it is asked, how could he say this after the veil is lifted and the knowledgeable and ignorant alike know what is permissible and impermissible for Allah? I say: This is like a knowledgeable person overcome by joy at what Allah has given him, causing his tongue to slip due to overwhelming happiness, like one who lost his mount in a desert with his food and drink on it, despaired of it, then found it and took its reins, saying out of extreme joy, “O Allah, You are my servant, and I am Your Lord.” (As stated in Al-Mirqat)
2 His statement: “But I am capable of whatever I will”: Al-Tayyibi said: If you ask, what did He clarify? I say: It addresses an implied assumption. When Allah, Exalted is He, said to him, “Will it please you if I give you the world and its like with it?” the servant deemed it unlikely, as he saw himself unworthy of it and said, “Are You mocking me?” Allah, Exalted is He, said, “Indeed, you were not worthy of it, but I make you worthy of it and give you what you deemed unlikely, for I am capable of whatever I will.” (As stated in Al-Mirqat)
3 His statement: “Gave you life for us…”: Meaning He created you for us and us for you. “Gave life” is used instead of “created” to indicate eternity, that Allah, Exalted is He, has united them in this abode where there is no death, a place of eternal joy and life, as Allah says: “Indeed, the home of the Hereafter is the true life” [Al-’Ankabut: 64]. (As stated in Al-Mirqat)
3 His statement: “Will you ask for anything else”: Al-Tayyibi said: If you ask, how can this come from Allah, who knows what was and what will be? I say: It means that you, O sons of Adam, due to your tendency to break promises and covenants, are rightly asked, ‘What do you think? Is this expected of you or not?’ The essence is that the meaning of “perhaps” relates to the one addressed, not to Allah, Exalted is He. This is a way of giving leeway and prompting the addressed to reflect on their state, so they judge themselves fairly and submit to the truth. (As stated in Al-Mirqat)
۱ قوله : أي رب أتستهزئ مني إلخ إن قيل : كيف صدر منه هذا القول بعد كشف الغطاء واستواء العالم والجاهل في معرفة الله تعالى فيما يجوز على الله وما لا يجوز. قلت: مثابة هذا العالم مثابة العالم العارف الذي يستولي عليه الفرح بما آتاه الله، فيزل لسانه من شدة الفرح، كما أخطأ في القول من ضلت راحلته بأرض فلاة عليها طعامه وشرابه، فأيس منها، ثم بعد ما وجدها وأخذ بخطامها قال من شدة الفرح : اللهم أنت عبدي وأنا ربك. كذا في «المرقاة».
۲ قوله: ولكني على ما أشاء قدير : قال الطيبي الله فإن قلت: مم استدركه؟ قلت عن مقدر؛ فإنه تعالى لما قال له: أيرضيك أن أعطيك الدنيا ومثلها معها ؟ فاستبعده العبد لما رأى أنه ليس أهلا لذلك. وقال: أتستهزئ بي، قال سبحانه وتعالى: نعم، كنت لست أهلا له، لكني أجعلك أهلا لها، وأعطيك ما استبعدته ؛ لأني على ما أشاء قدير. كذا في «المرقاة».
۳ قوله: أحياك لنا إلخ : أي خلقك لنا وخلقنا لك، ووضع أحياء موضع خلق إشعارا بالخلود، وأنه تعالى جمع بينهما في هذه الدار التي لا موت فيها، وأنها دائمة السرور والحياة، قال تعالى: ﴿وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ (العنكبوت: ٦٤). كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنِّي لَأَعْلَمُ آخِرَ أَهْلِ النَّارِ خُرُوجًا مِنْهَا وَآخِرَ أَهْلِ الْجَنَّةِ دُخُولًا، رَجُلٌ يَخْرُجُ مِنَ النَّارِ حَبْوًا، فَيَقُوْلُ اللَّهُ: اذْهَبْ فَادْخُلِ الْجَنَّةَ، فَيَأْتِيهَا فَيُخَيَّلُ إِلَيْهِ أَنَّهَا مَلْأَى، فَيَرْجِعُ فَيَقُوْلُ: يَا رَبِّ وَجَدْتُهَا مَلْأَى، فَيَقُولُ اللَّهُ: اذْهَبْ فَادْخُلِ الْجَنَّةَ، فَإِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا، فَيَقُوْلُ: تَسْخَرُ مِنِّي أَوْ تَضْحَكُ مِنِّي وَأَنْتَ الْمَلِكُ؟» فَلَقَدْ رَأَيْتُ رَسُولَ اللهِ ﷺ ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ، وَكَانَ يَقُوْلُ: «ذَاكَ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً». مُتَّفَقٌ عَلَيْهِ .
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I know the last person to come out of the Fire and the last person to enter Paradise. A man will come out of the Fire crawling. Allah will say, ‘Go and enter Paradise.’ He will come to it and think it is full. He will return and say, ‘O my Lord, I found it full.’ Allah will say, ‘Go and enter Paradise, for you shall have the like of the world and ten times its like.’ He will say, ‘Are You mocking me or laughing at me when You are the King?’” I saw the Messenger of Allah (ﷺ) laugh until his molars showed, and he would say, “That is the lowest of the people of Paradise in rank.” [Agreed Upon]
Notes / الحواشي
5 His statement: “And ten times its like”: Meaning in quality, even if it is the same in quantity. This resolves any conflict or contradiction. Allah, Exalted is He, knows best. (As stated in Al-Mirqat)
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنِّي لَأَعْلَمُ آخِرَ أَهْلِ الْجَنَّةِ دُخُولًا الْجَنَّةَ وَآخِرَ أَهْلِ النَّارِ خُرُوجًا مِنْهَا ، رَجُلٌ يُؤْتَى بِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: اعْرِضُوا عَلَيْهِ صِغَارَ ذُنُوبِهِ وَارْفَعُوا عَنْهُ كِبَارَهَا، فَتُعْرَضُ عَلَيْهِ صِغَارُ ذُنُوبِهِ، فَيُقَالُ: عَمِلْتَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا، وَعَمِلْتَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا، فَيَقُوْلُ: نَعَمْ، لَا يَسْتَطِيعُ أَنْ يُنْكِرَ وَهُوَ مُشْفِقُ مِنْ كِبَارِ ذُنُوبِهِ أَنْ تُعْرَضَ عَلَيْهِ، فَيُقَالُ لَهُ: فَإِنَّ لَكَ۱ مَكَانَ كُلِّ سَيِّئَةٍ حَسَنَةً، فَيَقُوْلُ: رَبِّ قَدْ عَمِلْتُ أَشْيَاءَ لَا أَرَاهَا هَهُنَا، فَلَقَدْ رَأَيْتُ رَسُولَ اللهِ ﷺ ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ. رَوَاهُ مُسْلِمٌ.
Abu Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I know the last person to enter Paradise and the last person to come out of the Fire. A man will be brought on the Day of Resurrection, and it will be said, ‘Present his minor sins to him and withhold his major sins.’ His minor sins will be presented to him, and it will be said, ‘On such-and-such day, you did such-and-such, and on such-and-such day, you did such-and-such.’ He will say, ‘Yes,’ unable to deny, while fearing that his major sins will be presented. It will be said to him, ‘For every evil deed, you shall have 1 a good deed in its place.’ He will say, ‘O my Lord, I did things I do not see here.’ I saw the Messenger of Allah (ﷺ) laugh until his molars showed.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “For every evil deed, you shall have a good deed in its place”: This is either because he repented to Allah, Exalted is He, as Allah says: “Except for those who repent, believe, and do righteous deeds, for them Allah will replace their evil deeds with good deeds” [Al-Furqan: 70]. However, this raises the question of how he could be the last to come out of the Fire. It can be said that he committed sins after repentance that warranted punishment. Alternatively, this replacement is an act of grace from the Lord of lords. The second view is more apparent, supported by his subsequent hope in Allah’s generosity. (As stated in Al-Mirqat)
۱ قوله: لك مكان كل سيئة حسنة: وهو إما لكونه تائبا إلى الله تعالى، وقد قال تعالى: ﴿إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَبِكَ يُبَدِّلُ اللهُ سَيِّئَاتِهِمْ حَسَنَاتِ﴾ (الفرقان: ۷۰، لكن يشكل بأنه كيف يكون آخر أهل النار خروجا، ويمكن أن يقال: فعل بعد التوبة ذنوبا استحق بها العقاب، وإما وقع التبديل له من باب الفضل من رب الأرباب، والثاني : أظهر، ويؤيده أنه حينئذ يطمع في كرم الله سبحانه. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا هُذِّبُوا وَنُقُوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ! لَأَحَدُهُمْ أَهْدَى بِمَنْزِلِهِ فِي الْجَنَّةِ مِنْهُ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا». رَوَاهُ الْبُخَارِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The believers will be saved from the Fire and will be detained at a bridge between Paradise and the Fire. The wrongs they committed against each other in the world will be settled among them. When they are purified and cleansed, they will be permitted to enter Paradise. By the One in Whose Hand is Muhammad’s soul, one of them will be more guided to his abode in Paradise than to his abode in the world.” [Narrated by Bukhari]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: لَا يَدْخُلُ أَحَدٌ الْجَنَّةَ إِلَّا أُرِيَ مَقْعَدَهُ مِنَ النَّارِ لَوْ أَسَاءَ لِيَزْدَادَ شُكْرًا، وَلَا يَدْخُلُ النَّارَ أَحَدٌ إِلَّا أُرِيَ۱ مَقْعَدَهُ مِنَ الْجَنَّةِ لَوْ أَحْسَنَ لِيَكُونَ عَلَيْهِ حَسْرَةً. رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “No one will enter Paradise without being shown his place in the Fire if he had done evil, so that he may increase in gratitude. And no one will enter the Fire without being shown 1 his place in Paradise if he had done good, so that he may feel regret.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “Being shown his place in the Fire…”: The reason for showing is “so that he may increase in gratitude.” It is possible that this showing occurs in the grave, as some hadiths suggest, or on the Day of Resurrection, which is the apparent meaning of this hadith. Allah, Exalted is He, knows best. (As stated in Al-Mirqat)
۱ قوله: أرى مقعده من النار: لو أساء ليزداد شكرا علة لأرى، ويحتمل أن يكون الإراءة في القبر على ما يشهد له بعض الأحاديث، ويحتمل أن يكون يوم القيامة على ما هو الظاهر المتبادر من هذا الحديث، والله تعالى أعلم. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا صَارَ أَهْلُ الْجَنَّةِ إِلَى الْجَنَّةِ وَأَهْلُ النَّارِ إِلَى النَّارِ جِيءَ ١ بِالْمَوْتِ حَتَّى يُجْعَلَ بَيْنَ الْجَنَّةِ وَالنَّارِ، ثُمَّ يُذْبَحُ، ثُمَّ يُنَادِي مُنَادٍ: يَا أَهْلَ الْجَنَّةِ لَا مَوْتَ، وَيَا أَهْلَ النَّارِ لَا مَوْتَ، فَيَزْدَادُ أَهْلُ الْجَنَّةِ فَرَحًا إِلَى فَرَحِهِمْ، وَيَزْدَادُ أَهْلُ النَّارِ حُزْنًا إِلَى حُزْنِهِمْ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “When the people of Paradise have gone to Paradise and the people of the Fire to the Fire, death will be brought 1 and placed between Paradise and the Fire, then it will be slaughtered. A caller will proclaim, ‘O people of Paradise, no more death! O people of the Fire, no more death!’ The people of Paradise will increase in joy upon their joy, and the people of the Fire will increase in sorrow upon their sorrow.” [Agreed Upon]
Notes / الحواشي
1 His statement: “Death will be brought…”: In a narration, it is said: “It will be brought in the form of a ram.” It is said that everything has a reality and a representation in that world. The representation of death is a ram, knowledge is milk, faith is a canopy, and so on. Regardless, Allah represents it as such to show its absence and removal by slaughtering the ram, so they attain absolute certainty and knowledge. (Summarized from Al-Lama’at and Al-Mirqat)
۱ قوله: جيء بالموت وقد جاء في رواية: يؤتى على صورة كبش قيل: لكل شيء حقيقة ومثال في ذلك العالم ومثال الموت الكبش، ومثال العلم اللبن، ومثال الإيمان الظلة، وأمثال ذلك. ومع قطع النظر عن ذلك يمثله الله بذلك ليريهم عدمه وزواله بذبح الكبش وليتقنوا غاية اليقين والعرفان التقطته من «اللمعات» و «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: سَأَلْتُ النَّبِيَّ ﷺ أَنْ يَشْفَعَ لِي يَوْمَ الْقِيَامَةِ فَقَالَ: «أَنَا فَاعِلٌ، ۱ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ فَأَيْنَ أَطْلُبُكَ؟ قَالَ: «اطْلُبْنِي أَوَّلَ۲ مَا تَطْلُبُنِي عَلَى الصِّرَاطِ»، قَالَ: قُلْتُ: فَإِنْ لَمْ أَلْقَكَ عَلَى الصِّرَاطِ ؟ قَالَ: «فَاطْلُبْنِي عِنْدَ الْمِيزَانِ»، قُلْتُ: فَإِنْ لَمْ أَلْقَكَ عِنْدَ الْمِيزَانِ؟ قَالَ: «فَاطْلُبْنِي عِنْدَ الْحَوْضِ؛ فَإِنِّي لَا أُخْطِئُ هَذِهِ الثَّلَاثَ الْمَوَاطِنَ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated: “I asked the Prophet (ﷺ) to intercede for me on the Day of Resurrection, and he said, ‘I will do so 1.’ I said, ‘O Messenger of Allah, where should I seek you?’ He said, ‘Seek me first 2 on the Sirat.’ I said, ‘If I do not find you on the Sirat?’ He said, ‘Then seek me at the Scale.’ I said, ‘If I do not find you at the Scale?’ He said, ‘Then seek me at the Basin, for I will not miss these three places.’” [Narrated by Tirmidhi]
Notes / الحواشي
1 His statement: “I will do so…”: If it is asked, how does this reconcile with Aisha’s hadith in the Chapter on Reckoning: “Will you remember your families on the Day of Resurrection? He said, ‘As for three places, no one will remember anyone…’”? I say: The first hadith refers to those who are absent, meaning no one remembers their absent family. The second hadith refers to those present from his nation, meaning the lack of remembrance is reconciled with the presence of intercession when they are present, as indicated by his saying, “Where should I seek you?” (As stated in Al-Mirqat) In Al-Kawkab ad-Durri, it is said: The reconciliation is that this refers to someone else, or it can be reconciled by saying this is before permission, and that is after.
2 His statement: “Seek me first on the Sirat…”: In Bustan al-Muhaddithin, it is said that the first is the Basin of Kawthar, then the Scale, then the Sirat. The response to this hadith is that he will go back and forth to these places, and there is no fixed order in this hadith. (As stated in Al-Urf ash-Shadhi) In Al-Kawkab ad-Durri, it is said: “First” does not refer to temporal priority, as that would imply the Sirat precedes the Scale and the Scale precedes the Basin, which contradicts explicit narrations. Rather, it means priority in terms of necessity and the intensity of the terror. The intended meaning is that the first and most critical place to seek him due to its terror is the Sirat, then the Scale, which is next in terror, then the Basin.
۱ قوله: أنا فاعل إلخ : فإن قلت: كيف التوفيق بين هذا الحديث وحديث عائشة في باب الحساب: «فهل تذكرون أهليكم يوم القيامة ؟ فقال : أما في ثلاثة مواطن فلا يذكر أحد أحدًا». قلت: إن الحديث الأول محمول على الغائبين، فلا أحد يذكر أحدا من أهله الغيب، والحديث الثاني محمول على من حضره من أمته، فيؤول بأن عدم التذكر وبين وجود الشفاعة عند التحضر، كما يدل عليه قوله: فأين أطلبك». قاله في المرقاة». وقال في الكوكب الدري»: ووجه الجمع أن المراد ههنا غيره ، ويمكن الجمع بينهما بأن هذا قبل الإذن وذاك بعده.
۲ قوله: أول ما تطلبني على الصراط إلخ في بستان المحدثين أن الأول حوض كوثر، ثم الميزان، ثم الصراط. وأجاب عن حديث الباب أنه يكون له إياب وذهاب على هذه المواضع، ولا ترتيب في حديث الباب. قاله في العرف الشذي». وقال في الكوكب الدري: أوليته ليست بأولية الزمان، وإلا لزم تقدم الصراط على الميزان والميزان على الحوض، والمصرح في الروايات خلافه، بل المراد التقدم بحسب الضرورة إليه ﷺ وشدة الهول، فكان المراد إن أولي مراتب، فحصك إياي وأشدها احتياطا إلى هو الصراط، ثم بعد ذلك في الهول والشدة، وهو الميزان، ثم الحوض .