بَابُ صِفَةِ النَّارِ وَأَهْلِهَاDescription of the Fire and Its People
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «نَارُكُمْ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ قِيلَ: يَا رَسُولَ اللهِ! إِنْ كَانَتْ۱ لَكَافِيَةً، قَالَ: «فَضَّلَتْ عَلَيْهِنَّ بِتِسْعَةٍ وَسِتِّينَ جُزْءًا كُلَهُنَّ مِثْلُ حَرِّهَا». مُتَّفَقٌ عَلَيْهِ، وَاللَّفْظُ لِلْبُخَارِيِّ
. وَفِي رِوَايَةِ مُسْلِمٍ: «نَارُكُمْ الَّتِي يُوقِدُ ابْنُ آدَمَ» فِيْهَا: «عَلَيْهَا وَكُلُّهَا» بَدْلَ «عَلَيْهِنَّ وَكُلُهُنَّ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Your fire is one-seventieth of the Fire of Hell.” It was said: “O Messenger of Allah, it would have been sufficient!” 1 He replied: “It surpasses it by sixty-nine parts, each as hot as it.” [Agreed Upon, with the wording of Bukhari] In a narration by Muslim: “Your fire that the son of Adam kindles” uses “over it” and “all of it” instead of “over them” and “all of them.”
Notes / الحواشي
1 His statement: “It would have been sufficient.” “In” is the lightened form of the heavy “inna,” and the “lam” distinguishes it. His statement: “It surpasses” means that sufficiency is negated, as the wisdom necessitates that Allah’s punishment be harsher than human punishment. Thus, the Fire is frequently mentioned over other forms of punishment in the Qur’an and Sunnah. Allah manifested this part of the Fire in this world as a sample of what awaits in that abode. Imam Al-Ghazali (may Allah have mercy on him) said in Al-Ihya’: “You erred in your analogy, as the fire of this world does not compare to the Fire of Hell. If the people of Hell found a fire like this, they would wade through it to escape what they are in.” (As stated in Al-Mirqat)
۱ قوله: إن كانت لكافية: «إن هي المخففة من المثقلة، واللام هي الفارقة. وقوله: فضلت حاصل الجواب منع الكفاية أي لا بد من التفضل الحكمة كون عذاب الله أشد من عذاب الناس، ولذلك أوثر ذكر النار على سائر أصناف العذاب في كثير من الكتاب والسنة، وإنما أظهر الله هذه الجزء من النار في الدنيا أنموذجا لما في تلك الدار. قال الإمام الغزالي عليه رحمة الباري في الإحياء»: اعلم أنك أخطأت في القياس، فإن نار الدنيا لا تناسب نار جهنم، ولكن لما كان أشد عذاب في الدنيا عذاب هذه النار عُرف عذاب جهنم، وهيهات لو وجد أهل الجحيم مثل هذه النار الخاضوها هر با مما هم فيه. كذا في «المرقاة».
1 His statement “and mention of the tribes”: conjoined to “virtues,” meaning their mention encompasses both praise and censure. (As stated in Al-Mirqat)
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «أُوقِدَ عَلَى النَّارِ۱ أَلْفَ سَنَةٍ حَتَّى احْمَرَّتْ، ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى ابْيَضَتْ، ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى اسْوَدَّتْ، فَهِيَ سَوْدَاءُ مُظْلِمَةٌ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The Fire was kindled 1 for a thousand years until it turned red, then kindled for a thousand years until it turned white, then kindled for a thousand years until it turned black. Thus, it is black and dark.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “The Fire was kindled.” This Hadith proves that the Fire is created, as held by the people of Sunnah, contrary to the Mu’tazila and some innovators. This is supported by Allah’s statement: “Prepared for the disbelievers” (Al-Baqarah: 24) in the past tense. (As stated in Al-Mirqat)
۱ قوله : أوقد على النار إلخ والحديث دليل على أن النار مخلوقة كما ذهب إليه أهل السنة خلافا للمعتزلة وجماعة من أهل البدع، ويؤيدنا قوله تعالى: ﴿أُعِدَّتْ لِلْكَافِرِينَ ﴾ (البقرة : ٢٤) بصيغة الماضي، كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «لَوْ أَنَّ رَصَاصَةً مِثْلَ هَذِهِ - وَأَشَارَ إِلَى مِثْلِ الْجُمْجُمَةِ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِ مِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ، وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ أَصْلَهَا أَوْ قَعْرَهَا».۱ رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn Amr ibn al-As (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “If a piece of lead like this”, and he pointed to something like a skull, “were sent from the sky to the earth, a distance of five hundred years, it would reach the earth before night. But if it were sent from the head of the chain, it would travel for forty autumns, day and night, before reaching its base or bottom.” 1 [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Or its bottom.” This is a doubt from the narrator. The bottom refers to its end, synonymous with its base, literally or metaphorically. The hesitation is regarding the heard wording. (As stated in Al-Mirqat)
۱ قوله أو قعرها شك من الراوي، والمراد بقعرها نهايتها، وهي معنى أصلها حقيقة أو مجازا، فالترديد إنما هو في اللفظ المسموع. كذا في «المرقاة».
وَعَنْ أَبِي بُرْدَةَ عَنْ أَبِيْهِ أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ فِي جَهَنَّمَ لَوَادِيًا يُقَالُ لَهُ: هَبْهَبُ يَسْكُنُهُ كُلُّ جَبَّارٍ». رَوَاهُ التَّرْمِذِيُّ.
Abu Burdah narrated from his father that the Prophet (ﷺ) said: “Indeed, in Hell there is a valley called Habhab, inhabited by every tyrant.” [Narrated by At-Tirmidhi]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «الصَّعُودُ جَبَلٌ مِنْ نَارٍ يَتَصَعَّدُ فِيهِ الْكَافِرُ سَبْعِينَ خَرِيفًا وَيَهْوِي فِيهِ كَذَلِكَ أَبَدًا».۱ رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The ascent is a mountain of fire that the disbeliever climbs for seventy autumns and falls back down forever.” 1 [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Forever” qualifies both actions, meaning he is perpetually climbing and falling. (As stated in Al-Mirqat)
۱ قوله : أبدا قيد للفعلين أي يكون دائما في الصعود والهبوط. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «لِسُرَادِقِ النَّارِ أَرْبَعَةُ جُدُرٍ، كِثَفُ كُلِّ جِدَارٍ مِثْلُ مَسِيرَةِ أَرْبَعِينَ سَنَةً». رَوَاهُ التَّرْمِذِيُّ .
Abu Sa’id (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The Fire has four walls, the thickness of each wall being a journey of forty years.” [Narrated by At-Tirmidhi]
وَعَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ فِي النَّارِ حَيَّاتٍ كَأَمْثَالِ أَعْنَاقِ۱ الْبُخْتِ، تَلْسَعُ إِحْدَاهُنَّ التَّسْعَةَ، فَيَجِدُ حَمْوَتَهَا أَرْبَعِينَ خَرِيفًا، وَإِنَّ فِي النَّارِ عَقَارِبَ كَأَمْثَالِ الْبِغَالِ الْمُوكَفَةِ، تَلْسَعُ إِحْدَاهُنَّ التَّسْعَةَ، فَيَجِدُ حَمْوَتَهَا أَرْبَعِينَ خَرِيفًا». رَوَاهُ أَحْمَدُ.
Abdullah ibn al-Harith ibn Jaz’ (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, in the Fire, there are snakes like the necks of Bactrian camels. 1 One sting causes pain felt for forty autumns. And there are scorpions like saddled mules, whose sting causes pain felt for forty autumns.” [Narrated by Ahmad]
Notes / الحواشي
1 His statement: “Like the necks of Bactrian camels.” In Al-Qamus, Bactrian camels are Khorasanian camels. His statement: “Causes pain felt” refers to the intensity of the pain. “Saddled mules” refers to mules with saddles like those for donkeys. (As stated in Al-Lama’at)
۱ قوله: كأمثال البخت في القاموس»: البخت بالضم: الإبل الخراسانية قوله فيجد حموتها بفتح الحاء المهملة وسكون الميم أي شدة ألمها. وفي الصراح»: الحموة سختي وتيزي درد قوله: البغال المؤكفة الإكاف للحمار كالسرج للفرس. كذا في «اللمعات».
وَعَنِ الْحَسَنِ قَالَ: حَدَّثَنَا أَبُو هُرَيْرَةَ (رضي الله عنه) عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: «الشَّمْسُ وَالْقَمَرُ ثَوْرَانِ مُكَوَّرَانِ فِي النَّارِ يَوْمَ الْقِيَامَةِ فَقَالَ الْحَسَنُ : وَمَا ذَنْبُهُمَا؟ فَقَالَ أُحَدِّثُكَ ۱ عَنْ رَسُولِ اللهِ ﷺ ، فَسَكَتَ الْحَسَنُ. رَوَاهُ الْبَيْهَقِيُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُورِ».
Al-Hasan narrated that Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The sun and the moon will be rolled up in the Fire on the Day of Resurrection.” Al-Hasan said: “What is their sin?” He replied: “I narrate to you from the Messenger of Allah (ﷺ).” 1 So Al-Hasan remained silent. [Narrated by Al-Bayhaqi in Kitab al-Ba’th wa al-Nushur]
Notes / الحواشي
1 His statement: “I narrate to you from the Messenger of Allah (ﷺ).” Al-Tayyibi (may Allah have mercy on him) said: This means opposing a clear text with analogy, making entry into the Fire dependent on actions. Allah does what He wills and decrees what He desires. I say: The apparent intent of his question is to clarify the wisdom behind their entry into the Fire despite their obedience to the Mighty King, as the Fire is the abode of destruction for disbelievers and evildoers. Abu Hurairah’s response means: I narrate what I heard, and I have no further knowledge. Al-Hasan’s silence confirms that his question was valid, as was the response. It does not necessitate that their entry into the Fire entails their punishment, like the keepers of Hell. Some scholars said they are placed in the Fire to reproach the disbelievers who worshipped them besides Allah. (As stated in Al-Mirqat)
۱ قوله : أحدثك عن رسول الله ﷺ : قال الطيبي لله: أي تقابل النص الجلي بالقياس، ويجعل موجب دخول النار العمل، فإن الله يفعل ما يشاء ويحكم ما يريد. أقول: الظاهر من سؤاله بيان الحكمة في إدخالهما النار مع انقيادهما وطاعتهما للملك الجبار، والنار إنما هي دار البوار للكفار والفجار. فمعنى قول أبي هريرة : أحدثكم عن رسول الله ﷺ ما سمعته وليس لي مزيد علم على ذلك، فسكت الحسن، فثبت أن سؤاله حسن حسن، وكذا جوابه مستحسن، مع أنه لا يلزم من إدخالهما في النار تعذيبهما كخَزَنَة جهنم، فقال بعض العلماء: إنما جعلا في النار؛ لأنهما قد عبدا من دون الله تبكيتا للكافرين. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ فِي قَوْلِهِ: ﴿كَالْمُهْلِ﴾ « أَيْ كَعَكَرِ الزَّيْتِ، فَإِذَا قَرَّبَهُ إِلَى وَجْهِهِ سَقَطَتْ فَرْوَةٌ ۱ وَجْهِهِ فِيهِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Prophet (ﷺ) said regarding: “Like molten brass” (Al-Kahf: 29): “It is like the dregs of oil. When it is brought near his face, 1 the skin of his face falls into it.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “The skin of his face.” Originally, “fart” refers to the scalp with its hair, used here metaphorically for the skin of the face. (As stated in Al-Mirqat)
۱ قوله: فروة وجهه والأصل في الفروة جلدة الرأس مع ما عليها من الشعر، فاستعيرت الجلدة الوجه. كذا في المرقاة».
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ فِي قَوْلِهِ: ﴿وَيُسْقَى مِن مَّاءٍ صَدِيدٍ يَتَجَرَّعُهُ﴾ (إبراهيم: ١٦) قَالَ: « يُقَرَّبُ إِلَى فِيهِ فَيَكْرَهُهُ، فَإِذَا أُدْنِي مِنْهُ شَوَى وَجْهَهُ ، وَوَقَعَتْ فَرْوَةُ رَأْسِهِ، فَإِذَا شَرِبَهُ قَطَّعَ أَمْعَاءَهُ حَتَّى تَخْرُجَ مِنْ دُبُرِهِ، يَقُوْلُ اللَّهُ تَعَالَى: ﴿وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ﴾ (محمد : ١٥) وَيَقُوْلُ: ﴿وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءِ كَالْمُهْلِ يَشْوِي الْوُجُوهَ﴾ (الكهف: ٢٩. رَوَاهُ التَّرْمِذِيُّ.
Abu Umamah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said regarding: “And he will be given to drink of purulent water, which he sips” (Ibrahim: 16-17): “It is brought to his mouth, and he detests it. When it nears him, it scorches his face, and the scalp of his head falls off. When he drinks it, it tears his intestines until they exit his rear.” Allah, the Exalted, says: “And they were given scalding water that tore their intestines” (Muhammad: 15), and: “And if they call for relief, they will be relieved with water like molten brass that scorches their faces” (Al-Kahf: 29). [Narrated by At-Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِنَّ الْحَمِيمَ لَيُصَبُّ عَلَى رُءُوسِهِمْ فَيَنْفُذُ الْحَمِيمُ حَتَّى يَخْلُصَ إِلَى جَوْفِهِ، فَيَسْلِتُ مَا فِي جَوْفِهِ حَتَّى يَمْرُقَ مِنْ قَدَمَيْهِ، وَهُوَ الصَّهْرُ ، ثُمَّ يُعَادُ ۱ كَمَا كَانَ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Indeed, scalding water will be poured on their heads, penetrating until it reaches their insides, pulling out what is within until it passes through their feet. This is the melting. Then they are restored as they were.” 1 [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Then they are restored,” meaning what is within their insides. (As stated in Al-Mirqat)
۱ قوله : ثم يعاد أي ما في جوفه. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَوْ أَنَّ دَلْوا مِنْ غَسَّاقٍ۱ يُهَرَاقُ فِي الدُّنْيَا لَأَنْتَنَ أَهْلَ الدُّنْيَا». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “If a bucket of pus 1 were poured in this world, it would make the people of the world stink.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Of pus.” It is cold, foul-smelling pus that cannot be drunk due to its coldness, just as scalding water cannot be drunk due to its heat. I say: This aligns with combining them in Allah’s statement: “Let them taste it, scalding water and pus” (Sad: 57) and: “They will not taste therein any coolness or drink except scalding water and pus” (Al-Naba’: 24-25), relying on the listener’s understanding. (As stated in Al-Mirqat)
۱ قوله من غساق: وهو الصديد البارد المنتن لا يقدر على شربه من برودته، كما لا يقدر على شرب الحميم الحرارته. قلت: وهو الملائم للجمع بينهما في قوله تعالى: ﴿فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقُ ) (ص: ٥٧ وكذا في قوله سبحانه: ﴿لا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا * إِلَّا حَمِيمًا وَغَسَّاقًا ) (النبأ: ٢٤-٢٥) على النشر المشوش اعتمادا على فهم السامع. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّ رَسُوْلَ اللهِ ﷺ قَرَأَ هَذِهِ الْآيَةَ: ﴿اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ، وَلَا تَمُوتُنَّ ۱ إِلَّا وَأَنتُم مُّسْلِمُونَ ﴾(آل عمران: ۱۰۲ قَالَ رَسُولُ اللَّهِ ﷺ: «لَوْ أَنَّ قَطْرَةً مِنَ الزَّقُومِ قُطِرَتْ فِي دَارِ الدُّنْيَا لَأَفْسَدَتْ عَلَى أَهْلِ الدُّنْيَا مَعَايِشَهُمْ، فَكَيْفَ بِمَنْ يَكُونُ طَعَامَهُ؟». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ صَحِيحٌ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) recited this verse: “Fear Allah with the fear due to Him, and do not die except as Muslims” 1 (Al-Imran: 102). The Messenger of Allah (ﷺ) said: “If a single drop of Zaqqum were dropped in this world, it would ruin the livelihood of the people of the world. So how about one whose food it is?” [Narrated by At-Tirmidhi, who said: This is a good, authentic Hadith]
Notes / الحواشي
1 His statement: “And do not die except as Muslims,” meaning do not be in any state other than Islam when death overtakes you. One who persists and continues in this state dies as a Muslim, safe from calamities in this world and punishment in the Hereafter. One who neglects or slacks falls into punishment in the Hereafter. This is followed by his statement: “If a single drop of Zaqqum.” The commentator said: Zaqqum is a vile, bitter tree with a foul taste and smell, which the people of the Fire are forced to eat. (As stated in Al-Mirqat)
۱ قوله : ولا تموتن إلا وأنتم مسلمون: أي لا تكونن على حال سوى حال الإسلام إذا أدرككم الموت، فمن واظب على هذه الحالة وداوم عليها مات مسلما، وسلم في الدنيا من الآفات، وفي الأخرى من العقوبات، ومن تقاعد عنها وتقاعس وقع في العذاب في الآخرة. ومن اتبعه الله بقوله: «لو أن قطرة من الزقوم» الحديث. قال شارح: الزقوم شجرة خبيثة مرة كريهة الطعم والرائحة، يكره أهل النار على تناوله. كذا في «المرقاة».
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يُلْقَى عَلَى أَهْلِ النَّارِ الْجُوعُ فَيَعْدِلُ مَا هُمْ فِيهِ مِنَ الْعَذَابِ، فَيَسْتَغِيثُونَ فَيُغَاثُونَ بِطَعَامٍ مِنْ ضَرِيعٍ۱ لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ، فَيَسْتَغِيثُونَ بِالطَّعَامِ فَيُغَاثُونَ بِطَعَامٍ ذِي غُصَّةٍ، فَيَذْكُرُونَ أَنَّهُمْ كَانُوا يُجِيزُونَ الْغَصَصَ فِي الدُّنْيَا بِالشَّرَابِ فَيَسْتَغِيثُونَ بِالشَّرَابِ، فَيُرْفَعُ إِلَيْهِمْ الْحَمِيمُ بِكَلَالِيبِ الْحَدِيدِ، فَإِذَا دَنَتْ مِنْ وُجُوهِهِمْ شَوَتْ وُجُوهَهُمْ، فَإِذَا دَخَلَتْ بُطُونَهُمْ قَطَّعَتْ مَا فِي بُطُونِهِمْ فَيَقُوْلُوْنَ ادْعُوا خَزَنَةَ جَهَنَّمَ فَيَقُوْلُوْنَ: ﴿ أَوَ لَمْ تَكُ تَأْتِيكُمْ رُسُلُكُم بِالْبَيِّنَاتِ قَالُوا بَلَى قَالُوا فَادْعُوا وَمَا دُعَوُا الْكَافِرِينَ إِلَّا فِي ضَلَالٍ ﴾(غافر: ٥٠) قَالَ: فَيَقُوْلُوْنَ: ادْعُوا مَالِكًا فَيَقُوْلُوْنَ: ﴿يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ﴾ قَالَ: فَيُجِيبُهُمْ: ﴿إِنَّكُمْ مَاكِثُونَ﴾. قَالَ الْأَعْمَشُ: نُبِّئْتُ أَنَّ بَيْنَ دُعَائِهِمْ وَإِجَابَةِ مَالِكِ إِيَّاهُمْ أَلْفَ عَامٍ، قَالَ: فَيَقُوْلُوْنَ: ادْعُوا رَبَّكُمْ فَلَا أَحَدَ خَيْرٌ مِنْ رَبِّكُمْ فَيَقُوْلُوْنَ: ﴿رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ﴾ قَالَ: فَيُجِيبُهُمْ: ﴿اخْسَنُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ قَالَ: فَعِنْدَ ذَلِكَ يَئِسُوا مِنْ كُلِّ خَيْرٍ، وَعِنْدَ ذَلِكَ يَأْخُذُونَ فِي الزَّفِيرِ وَالْحَسْرَةِ وَالْوَيْلِ. قَالَ عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ: وَالنَّاسُ لَا يَرْفَعُونَ هَذَا الْحَدِيثَ. قَالَ عَلِيُّ الْقَارِي رَحِمَهُ اللهُ: بَلْ يَجْعَلُوْنَهُ مَوْقُوْفًا عَلَى أَبِي الدَّرْدَاءِ، لَكِنَّهُ فِي حُكْمِ الْمَرْفُوْعِ، فَإِنَّ أَمْثَالَ ذَلِكَ لَيْسَ مِمَّا يُمْكِنُ أَنْ يُقَالَ مِنْ قِبَلِ الرَّأْيِ، رَوَاهُ التَّرْمِذِيُّ أَيْ مَرْفُوعًا كَمَا يُفْهَمُ مِنْ صَدْرِ الْحَدِيثِ.
Abu al-Darda’ (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Hunger will be cast upon the people of the Fire, equaling the torment they are in. They will seek relief and be given food from Dari’, 1 which neither nourishes nor relieves hunger. They seek relief with food and are given food that chokes. They recall that in this world, they relieved choking with drink, so they seek relief with drink. Scalding water is raised to them with iron hooks. When it nears their faces, it scorches them. When it enters their stomachs, it tears what is within. They say: ‘Call the keepers of Hell.’ They say: ‘Did not your messengers come to you with clear proofs?’ They say: ‘Yes.’ They reply: ‘Then call, but the call of the disbelievers is only in vain’ (Ghafir: 50). They say: ‘Call Malik.’ They say: ‘O Malik, let your Lord make an end of us’ (Al-Zukhruf: 77). He responds: ‘Indeed, you will remain’ (Al-Zukhruf: 77). Al-A’mash said: I was informed that between their call and Malik’s response is a thousand years. They say: ‘Call your Lord, for none is better than your Lord.’ They say: ‘Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, remove us from it, and if we return, then indeed we are wrongdoers’ (Al-Mu’minun: 106-107). He responds: ‘Remain despised therein and do not speak to Me’ (Al-Mu’minun: 108). At that point, they despair of all good, and they begin to wail, lament, and cry out in woe. Abdullah ibn Abd al-Rahman said: The people do not consider this Hadith as marfu’. Ali al-Qari (may Allah have mercy on him) said: Rather, they consider it stopped at Abu al-Darda’, but it is in the ruling of marfu’, as such matters cannot be said from mere opinion. [Narrated by At-Tirmidhi as marfu’, as understood from the Hadith’s opening]
Notes / الحواشي
1 His statement: “From Dari’.” It is a plant in Hijaz with thorns that animals avoid due to its vileness; if eaten, it causes death. Here, it refers to a thorny plant of fire, more bitter than aloe, fouler than carrion, and hotter than fire. His statement: “They say: Call…” means the disbelievers say to one another: Call the keepers of Hell, and they call them, saying: Call your Lord to lighten our punishment for a day. His statement: “The call of the disbelievers is only in vain” does not mean their supplications in this world are not answered, as some scholars understood, since Satan’s supplication for respite was answered. “Did not your messengers…” is a rhetorical affirmation and rebuke, indicating they missed the times for supplication and neglected the means for answered prayers. They say: “Then call,” meaning you call, as we dare not call upon Allah, not hoping for benefit but indicating despair. If the call of a near angel is not answered, how can the disbelievers’ call be? His statement: “O Malik, let your Lord make an end of us” means ask your Lord, supplicating that He decree our death so we may rest, or it means to kill us. (Extracted from Al-Mirqat)
۱ قوله: من ضريع وهو نبت بالحجاز، له شوك لا تقربه دابة لخبثه، ولو أكلت ماتت، والمراد هنا شوك من نار أمر من الصبر وأنتن من الجيفة وأحر من النار. وقوله: فيقولون: ادعوا إلخ» أي يقول الكفار بعضهم لبعض: ادعوا خزنة جهنم، فيدعونهم، ويقولون لهم ادعوا ربكم يخفف عنا يوما من العذاب. وقوله : وما دعاء الكافرين إلا في ضلال وهذا لا يدل على أنه لا يستجاب لهم دعوة في الدنيا، كما فهمه بعض العلماء، وقد استجيب دعاء الشيطان في الإمهال. وقوله: ألم تك تأتيكم إلزام للحجة وتوبيخ، وأنهم خلقوا وراءهم أوقات الدعاء والتضرع، وعطلوا الأسباب التي يستجيب لها الدعوات، قالوا: فادعوا أنتم فإنا لا نجتري على الله ذلك، وليس قولهم فادعوا رجاء المنفعة، ولكن للدلالة على الخيبة، فإن الملك المقرب إذا لم يسمع دعاءه، فكيف يسمع دعاء الكافرين. وقوله: «يا مالك ليقض أي سل ربك داعيا ليحكم بالموت علينا ربك لنستريح، أو من قضى عليه إذا أماته، فالمعنى ليميتنا ربك فنستريح. التقطته من «المرقاة».
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يُؤْتَى۱ بِجَهَنَّمَ يَوْمَئِذٍ، لَهَا سَبْعُونَ أَلْفَ زِمَامٍ، مَعَ كُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا. رَوَاهُ مُسْلِمٌ.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Hell will be brought 1 on that Day with seventy thousand reins, each rein held by seventy thousand angels dragging it.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Hell will be brought,” meaning brought from the place where Allah created it. His statement: “Dragging it” means pulling it until it is positioned at a plain, leaving no path to Paradise except the Sirat over it. The purpose of these reins is to indicate its magnitude and prevent it from breaking out upon the gathering except for those Allah wills. (As stated in Al-Mirqat)
۱ قوله: يؤتى بجهنم أي يؤتى بها من المكان الذي خلقها الله تعالى فيه. وقوله: يجرونها أي يسحبونها أي إلى أن تدار بأرض لا تبقى للجنة طريق إلا الصراط على ظهرها، وفائدة هذه الأزمة التي يجر بها بعد الإشارة إلى عظمتها منعها من الخروج على المحشر إلا من شاء الله منهم. كذا في «المرقاة».
وَعَنْ النُّعْمَانِ بْنِ بَشِيْرِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللَّهِ ﷺ: «إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ۱ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِ الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا». مُتَّفَقٌ عَلَيْهِ .
Al-Nu’man ibn Bashir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, the least punished among the people of the Fire will have sandals 1 and straps of fire, from which his brain will boil as a cauldron boils. He will think no one is more severely punished, yet he is the least punished among them.” [Agreed Upon]
Notes / الحواشي
1 His statement: “Sandals,” meaning under his feet, and “straps,” meaning above them. This refers to one not submerged in the Fire. Hence, it says: “He will think,” in the passive voice, meaning the one with sandals and straps of fire. (As stated in Al-Mirqat)
۱ قوله : نعلان: أي من تحت قدمه، وشراكان أي من فوقها. وهذا بالنسبة إلى من لم يغمس في الجحيم، ولذا قال: «ما یرى بصيغة المجهول، أي ما يظن من له نعلان وشراكان من نار أن أحدا أي من أهل النار. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهمَا) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «أَهْوَنُ۱ أَهْلِ النَّارِ عَذَابًا أَبُو طَالِبٍ، وَهُوَ مُنْتَعِلُ بِنَعْلَيْنِ يَغْلِي مِنْهُمَا دِمَاغُهُ». رَوَاهُ الْبُخَارِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “The least punished 1 among the people of the Fire is Abu Talib, wearing sandals from which his brain boils.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “The least punished.” This is relative to greater punishments. Abu Talib and others share this, as evident in the previous Hadith. It is possible that Abu Talib’s punishment is lighter than all others. This aligns with the belief of the people of Sunnah. A Hadith contradicting this is weak. (As stated in Al-Lama’at) In Al-Mirqat, it is said: His punishment was lightened as a fitting reward.
۱ قوله : أهون أهل النار إلخ الهوان إضافي بالنسبة إلى ما فوقه من العذاب، ويشترك أبو طالب وغيره، كما هو ظاهر الحديث السابق، ويحتمل أن يكون هوان عذاب أبي طالب بالنسبة إلى كل من عداه. وهذا على ما هو مذهب أهل السنة والجماعة، وقد يروى حديث في خلافه، وهو ضعيف. كذا في اللمعات». وقال في المرقاة: وإنما خفف عذابه جزاء وفاقا.
وَعَنْ أَنَسٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «يَقُوْلُ اللَّهُ: لِأَهْوَنِ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ لَوْ أَنَّ۱ لَكَ مَا فِي الْأَرْضِ مِنْ شَيْءٍ، أَكُنْتَ تَفْتَدِي بِهِ؟ فَيَقُوْلُ: نَعَمْ، فَيَقُولُ: أَرَدْتُ۲ مِنْكَ أَهْوَنَ مِنْ هَذَا وَأَنْتَ فِي صُلْبِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Allah will say to the least punished among the people of the Fire on the Day of Resurrection: ‘If you had 1 all that is on earth, would you ransom yourself with it?’ He will say: ‘Yes.’ He will say: ‘I wanted from you 2 something easier than this when you were in Adam’s loins: not to associate anything with Me, but you insisted on associating with Me.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “If you had.” “If” implies a past action, and when followed by “an” with an open vowel, the verb must be omitted, as “an” implies realization, taking the place of the omitted verb. His statement: “Not to associate anything with Me” is an explanation or substitution for “easier.” (As stated in Al-Mirqat)
2 His statement: “I wanted from you.” The apparent meaning of this Hadith aligns with the Mu’tazila’s view, meaning: I wanted monotheism for you, but you opposed My will and committed polytheism. Al-Mazhar said: Here, “will” means command. The difference between command and will is that what occurs in the world is by His will and decree, but a command may be opposed to His will and decree. I say: To clarify, the command to believe was directed to all obligated beings, but the will for faith was for some, and the will for disbelief for others. Hence, Allah said: “If Allah had willed, He would have gathered them all upon guidance” (Al-An’am: 35), and: “But they differed, so some believed and some disbelieved. If Allah had willed, they would not have fought, but Allah does what He wills” (Al-Baqarah: 253), and: “If Allah willed, He would guide all people” (Ar-Ra’d: 31), and: “A party He guided, and a party deserved misguidance” (Al-A’raf: 30). The essence is that “I wanted from you something easier” means I commanded it, placing the cause for the effect, as Allah’s will is never unfulfilled, as agreed by the predecessors and successors: “What Allah wills is, and what He does not will is not.” The conclusion is: I commanded you with something easier. (Extracted from Al-Mirqat)
۱ قوله : لو أن لك : أي لو ثبت لأن «لو» يقتضي الفعل الماضي وإذا وقعت أن المفتوحة بعد «لو» كان حذف الفعل واجبا؛ لأن ما في «أن من معنى التحقيق والثبات منزل منزلة ذلك الفعل المحذوف. وقوله: «أن لا تشرك بي شيئًا»، وهو بدل أو بيان لقوله : «أهون». كذا في «المرقاة».
۲ قوله : أردت منك ظاهر هذا الحديث موافق لمذهب المعتزلة، فإن المعنى أردت فيك التوحيد، فخالفت مرادي وأتيت بالشرك. وقال المظهر الإرادة هنا بمعنى الأمر، والفرق بين الأمر والإرادة أن ما يجري في العالم لا محالة كائن بإرادته وميشيئته، وأما الأمر فقد يكون مخالفا لإرادته ومشيئته قلت وتوضيحه أن الأمر بالإيمان توجه على عامة المكلفين وتعلقت مشيئة الإيمان ببعضهم، وإرادة الكفر ببعضهم، ولذا قال تعالى: ﴿وَلَوْ شَاءَ اللهُ لَجَمَعَهُمْ عَلَى الْهُدَى (الأنعام: ٣٥). وقال سبحانه: ﴿وَلَكِنِ اخْتَلَفُوا فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ ﴾ (البقرة: ٢٥٣. وقال: لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا (الرعد: ۳۱. وقال: ﴿فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ (الأعراف: ۳۰ حاصله : أن قوله: أردت منك أهون من هذا» أي طلبته، فوضع السبب موضع المسبب؛ لأن مراد الله تعالى لا يتخلف كما اتفق عليه السلف والخلف بقولهم: ما شاء الله كان، وما لم يشأ لم يكن. ومحصله : إني أمرتك بأسهل من هذا التقطته من «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ، فَيُصْبَغُ فِي النَّارِ صَبْغَةً، ثُمَّ يُقَالُ: يَا ابْنَ آدَمَ هَلْ رَأَيْتَ خَيْرًا قَطْ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ ؟ فَيَقُوْلُ: لَا وَاللهِ يَا رَبِّ، وَيُؤْتَى بِأَشَدَّ النَّاسِ بُؤْسًا فِي الدُّنْيَا مِنْ أَهْلِ الْجَنَّةِ، فَيُصْبَغُ صَبْغَةً فِي الْجَنَّةِ، فَيُقَالُ لَهُ: يَا ابْنَ آدَمَ! هَلْ رَأَيْتَ بُؤْسًا قَطْ؟ هَلْ مَرَّ بِكَ شِدَّةٌ قَطَّ؟ فَيَقُوْلُ: لَا وَاللهِ يَا رَبِّ، مَا مَرَّ بِي بُؤْسٌ قَطُّ، وَلَا رَأَيْتُ شِدَّةً قَطُّ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The most luxurious person in this world among the people of the Fire will be brought on the Day of Resurrection and dipped once in the Fire. Then it will be said: ‘O son of Adam, have you ever seen any good? Has any pleasure ever passed you?’ He will say: ‘No, by Allah, O Lord.’ And the most wretched person in this world among the people of Paradise will be brought and dipped once in Paradise. Then it will be said to him: ‘O son of Adam, have you ever seen any misery? Has any hardship ever passed you?’ He will say: ‘No, by Allah, O Lord, no misery has ever passed me, nor have I seen any hardship.’” [Narrated by Muslim]
وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «مِنْهُمْ مَنْ۱ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى رُكْبَتَيْهِ ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرْقُوَتِهِ». رَوَاهُ مُسْلِمٌ .
Samurah ibn Jundub (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Among them are those whom the Fire takes up to their ankles, 1 others up to their knees, others up to their waists, and others up to their collarbones.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Among them are those whom the Fire takes up to their ankles.” This Hadith indicates varying degrees of punishment in intensity, not that only parts of a person are punished, as supported by the previous Hadith: “Wearing sandals from which his brain boils.” (As stated in Al-Mirqat)
۱ قوله: منهم من تأخذه النار إلى كعبيه إلخ: وفي الحديث بيان تفاوت العقوبات في الضعف والشدة، لا أن بعضا من الشخص يعذب دون بعض، ويؤيده قوله في الحديث السابق: وهو متنعل بنعلين يغلي منهما دماغه». كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا بَيْنَ۱ مَنْكِبَيْ الْكَافِرِ فِي النَّارِ مَسِيرَةُ ثَلَاثَةِ أَيَّامٍ لِلرَّاكِبِ الْمُسْرِع». وَفِي رِوَايَةٍ: «ضِرْسُ الْكَافِرِ مِثْلُ أُحُدٍ وَغِلَظُ جِلْدِهِ مَسِيرَةُ ثَلَاثٍ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The distance between the shoulders of a disbeliever 1 in the Fire is a journey of three days for a swift rider.” In another narration: “The molar of a disbeliever is like Uhud, and the thickness of his skin is a journey of three days.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “The distance between the shoulders of a disbeliever.” Al-Qadi (may Allah have mercy on him) said: The size of the disbeliever’s limbs is increased to intensify his punishment due to greater contact with the Fire. Al-Qurtubi (may Allah have mercy on him) said: This applies to disbelievers, as Hadiths indicate that the arrogant are gathered on the Day of Resurrection like ants in human form, driven to a prison in Hell. I say: It appears that the arrogant refer to disobedient believers, and Al-Qurtubi’s statement applies to them to align with the upcoming Hadith: “The molar of a disbeliever is like Uhud.” The clearer reconciliation is that they are like ants in a position where they are trampled, then their bodies are enlarged and enter the Fire accordingly. Al-Nawawi (may Allah have mercy on him) said: This is all to increase their pain, and it is within Allah’s power. Belief in it is obligatory due to the truthful one’s report. (Extracted from Al-Mirqat)
۱ قوله : ما بين منكبي الكافر مسيرة ثلاثة أيام إلخ : قال القاضي الله : يزاد في مقدار أعضاء الكافر زيادة في تعذيبه بسبب زيادة المماسة للنار. قال القرطبي الله: هذا يكون للكفار؛ فإنه قد جاءت أحاديث تدل على أن المتكبرين يحشرون يوم القيامة أمثال الذر في صورة الرجال، فيساقون إلى سجن جهنم. أقول: الظاهر أن يراد بالمتكبرين عصاة المؤمنين، وكلام القرطبي محمول عليه؛ ليلائم الحديث الآتي: ضرس الكافر يوم القيامة مثل أحد» على أن الأظهر في الجمع أن يكونوا أمثال الذر في موقف يداسون فيه، ثم تعظم أجسادهم ويدخلون النار، ويكونون فيها كذلك. وقال النووي الله : هذا كله لكونه أبلغ في إيلامه، وهو مقدور الله تعالى، يجب الإيمان لإخبار الصادق به التقطته من «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ قَالَ: «يَعْظُمُ أَهْلُ النَّارِ فِي النَّارِ حَتَّى إِنَّ بَيْنَ شَحْمَتَي أُذُنِ أَحَدِهِمْ إِلَى عَاتِقِهِ مَسِيرَةَ سَبْعِ مِائَةِ عَامٍ، وَإِنَّ غِلَظَ جِلْدِهِ سَبْعُونَ ذِرَاعًا ضِرْسَهُ مِثْلُ أُحُدٍ». رَوَاهُ أَحْمَدُ.
Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: “The people of the Fire will grow in size in the Fire until the distance between one’s earlobe and shoulder is a journey of seven hundred years, the thickness of his skin is seventy cubits, and his molar is like Uhud.” [Narrated by Ahmad]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ضِرْسُ الْكَافِرِ يَوْمَ الْقِيَامَةِ مِثْلُ أُحُدٍ، وَفَخِذُهُ مِثْلُ الْبَيْضَاءِ ، وَمَقْعَدُهُ مِنَ النَّارِ مَسِيرَةُ ثَلَاثٍ مِثْلُ الرَّبَدَةِ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The molar of a disbeliever on the Day of Resurrection is like Uhud, his thigh is like Bayda’, and his seat in the Fire is a journey of three like Rabada.” [Narrated by At-Tirmidhi]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ غِلَظَ۱ جِلْدِ الْكَافِرِ اثْنَانِ وَأَرْبَعُونَ ذِرَاعًا، وَإِنَّ ضِرْسَهُ مِثْلُ أُحُدٍ، وَإِنَّ مَجْلِسَهُ مِنْ جَهَنَّمَ كَمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, the thickness of a disbeliever’s skin 1 is forty-two cubits, his molar is like Uhud, and his seat in Hell is like the distance between Makkah and Madinah.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “The thickness of a disbeliever’s skin.” It was previously mentioned as a journey of three. The condition likely varies with different types of disbelievers. Similarly, regarding his seat in the Fire as a journey of three and as the distance between Makkah and Madinah, which is a journey of ten days or more typically. (As stated in Al-Lama’at)
۱ قوله : إن غلظ جلد الكافر إلخ قد سبق أنه مسيرة ثلاث. ولعل الحال يتفاوت بتفاوت أصناف الكافرين، وكذا الكلام على قوله: مقعده من النار مسيرة ثلاث وقوله: «وإن مجلسه من جهنم ما بين مكة والمدينة وهي مسيرة عشرة أيام وأكثر على المعتاد. كذا في «اللمعات».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ الْكَافِرَ لَيُسْحَبُ لِسَانُهُ الْفَرْسَخَ وَالْفَرْسَخَيْنِ يَتَوَطَّؤُهُ النَّاسُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Indeed, a disbeliever’s tongue will be dragged a farsakh or two, and people will trample it.” [Narrated by Ahmad and At-Tirmidhi]
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ ﴿وَهُمْ فِيهَا كَالِحُونَ﴾ (المؤمنون: ١٠٤( ۱ قَالَ: «تَشْوِيهِ النَّارُ، فَتَقَلَّصُ شَفَتُهُ الْعُلْيَا حَتَّى تَبْلُغَ وَسَطَ رَأْسِهِ، وَتَسْتَرْخِي شَفَتُهُ السُّفْلَى حَتَّى تَضْرِبَ سُرَّتَهُ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Prophet (ﷺ) said regarding: “And they will be frowning therein” 1 (Al-Mu’minun: 104): “The Fire scorches them, so their upper lip contracts to the middle of their head, and their lower lip sags to their navel.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Frowning.” The commentator said: Meaning their teeth are exposed, fitting the interpretation, as explained by the narrator: “The Fire scorches them.” (As stated in Al-Mirqat)
۱ قوله: كالحون: قال شارح: أي بادية أسنانهم، وهو المناسب لتفسيره ، كما بينه الراوي بقوله: «تشويه النار إلخ». كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «يَا أَيُّهَا النَّاسُ ابْكُوا، فَإِنْ لَمْ تَسْتَطِيعُوا فَتَبَاكَوْا، فَإِنَّ أَهْلَ النَّارِ يَبْكُوْنَ فِي النَّارِ حَتَّى تَسِيْلَ دُمُوْعُهُمْ فِي وُجُوهِهِمْ كَأَنَّهَا جَدَاوِلُ، حَتَّى تَنْقَطِعَ الدُّمُوعُ فَتَسِيْلَ الدِّمَاءُ، فَتَقْرَحُ الْعُيُونُ، فَلَوْ أَنَّ سُفْنَا أُزْجِيَتْ فِيهَا لَجَرَتْ». رَوَاهُ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ».
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “O people, weep, or if you cannot, try to weep. Indeed, the people of the Fire will weep in the Fire until their tears flow on their faces like streams. When their tears cease, blood flows, and their eyes ulcerate. If ships were launched therein, they would sail.” [Narrated by Al-Baghawi in Sharh al-Sunnah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا يَدْخُلُ النَّارَ إِلَّا شَقِيٌّ».
قِيلَ: يَا رَسُولَ اللَّهِ! وَمَنِ الشَّقِيُّ؟ قَالَ: «مَنْ لَمْ يَعْمَلْ لِلَّهِ بِطَاعَةٍ وَلَمْ۱ يَتْرُكْ لَهُ بِمَعْصِيَةٍ». رَوَاهُ ابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “None enters the Fire except the wretched.” It was said: “O Messenger of Allah, who is the wretched?” He replied: “One who does not act in obedience to Allah and does not refrain from disobedience to Him.” 1 [Narrated by Ibn Majah]
Notes / الحواشي
1 His statement: “And does not refrain from disobedience to Him.” This includes the disbeliever and the evildoer. Allah’s statement: “None will burn in it except the most wretched, who denied and turned away” (Al-Layl: 15-16) refers to burning permanently. (As stated in Al-Mirqat)
۱ قوله : ولم يترك له بمعصية: وهو شامل للكافر والفاجر، فقوله تعالى: ﴿لَا يَصْلَهَا إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَتَوَلَّى﴾ )الليل : ١٥-١٦) محمول على الصلي على وجه الخلود. كذا في «المرقاة».
وَعَنْ النُّعْمَانِ بْنِ بَشِيْرِ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «أَنْذَرْتُكُمْ۱ النَّارَ أَنْذَرْتُكُمُ النَّارَ أَنْذَرْتُكُمُ النَّارَ، فَمَا زَالَ يَقُوْلُهَا حَتَّى لَوْ كَانَ فِي مَقَامِي هَذَا سَمِعَهُ أَهْلُ السُّوقِ، وَحَتَّى سَقَطَتْ خَمِيصَةٌ كَانَتْ عَلَيْهِ عِنْدَ رِجْلِيهِ». رَوَاهُ الدَّارِيُّ.
Al-Nu’man ibn Bashir (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “I have warned you of the Fire, I have warned you of the Fire, 1 I have warned you of the Fire.” He kept saying it until, if he were in my place, the people of the market would have heard him, and his cloak fell from his shoulders to his feet. [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “I have warned you of the Fire,” meaning I informed you of its existence, its severity, and frightened you with its various punishments. “I have warned you of the Fire” means I informed you of what protects against it. His statement: “If he were in my place,” meaning the place where the narrator was when narrating this Hadith. “Heard him” means heard his voice, as he raised it loudly. (As stated in Al-Mirqat)
۱ قوله: أنذرتكم النار: أي أخبرتكم بوجودها وأخبرتكم بشدتها وخوفتكم بأنواع عقوبتها. وقوله: «أنذرتكم النار» أي أعلمتكم بما يتقي به عنها. وقوله: «حتى لو كان أي النبي ﷺ في مقامي هذا أي المقام الذي كان الراوي فيه عند روايته هذا الحديث. وقوله: «سمعه» أي سمع صوته أهل السوق؛ لأنه بالغ في رفع الصوت. كذا في «المرقاة».