بَابُ فَضَائِلِ سَيِّدِ الْمُرْسَلِينَ ﷺThe Virtues of the Master of the Messengers ﷺ
۱ قوله: باب فضائل سيد المرسلين صلوات الله وسلامه عليه: اعلم أن تفصيل فضائله وتحصيل شمائله وشرف وكرم مما لا يُحَدُّ ولا يُحصى، بل ولا يمكن أن يعد ويستقصى، وإنما ذكر في هذا الباب شمة من شمائله ولمة من فضائله تدل على بقية خصائله. كذا في المرقاة».
وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدَثُ ﴾ (الضحی : ۱۱)
1 His saying "the chapter on the virtues of the Master of the Messengers, the blessings of Allah and His peace be upon him": know that the detailing of his virtues, the summing of his qualities, and his honour and nobility are beyond limit and count; indeed they cannot be numbered or exhausted. In this chapter are mentioned only a breath of his qualities and a gleam of his virtues, pointing to the remainder of his attributes. So it is in al-Mirqat.
And the saying of Allah, the Mighty and Majestic: "And as for the favour of your Lord, proclaim it" (Ad-Duha: 11).
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «بُعِثْتُ۱ مِنْ خَيْرٍ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا حَتَّى ۲ كُنْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيهِ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I was sent 1 from the best of the generations of the children of Adam, generation after generation, until 2 I was from the generation in which I was.” [Narrated by Bukhari]
Notes / الحواشي
1 His statement: “I was sent from the best of the generations of the children of Adam, etc.”: Know that the meaning of “best” and “chosen” in this Hadith and the one following it, regarding the tribes, is not in terms of religion but in terms of praiseworthy qualities. His statement “generation after generation” is said to be a state of preference, with the “fa” indicating a progression in excellence from one generation to the next. A “generation” refers to the people of a single era. In Sharh as-Sunnah, it is said: A generation is a group of people living in the same time, called a “qarn” because it connects one nation to another and one world to another. It is derived from the verb “qarana” (to join), used as a term for the time or its people. It is said a generation is eighty years, or forty, or one hundred. The first view is intended here. Thus, the meaning is: I was sent from the best classes of the children of Adam, existing class after class. (As stated in Al-Mirqat)
2 His statement: “until I was from the generation in which I was”: It is said that “until” indicates the appearance in the generation in which he existed in its form. According to what Imam Ibn al-Jawzi narrated in Kitab al-Wafa from Ka’b al-Ahbar, he said: When Allah, the Exalted, intended to create Muhammad, He commanded Jibril, who brought the white handful, which is the place of the grave of the Messenger of Allah (ﷺ). It was kneaded with the water of Tasnim, dipped in the rivers of Paradise, and circulated in the heavens. Thus, the angels knew Muhammad (ﷺ) before Adam knew him. Then, the light of Muhammad (ﷺ) was seen on Adam’s forehead. It was said to him: O Adam, this is the master of your offspring among the messengers. When Hawwa’ bore Shith, the light transferred from Adam to Hawwa’. She would give birth to two children in every pregnancy except for Shith, whom she bore alone as an honor for Muhammad (ﷺ). The light continued to transfer from pure to pure until Amina bore him from Abdullah ibn Abdul-Muttalib. (As stated in Al-Mirqat)
۱ قوله: بعثت من خير قرون بني آدم إلخ : اعلم أن معنى الخيرية في هذا الحديث والاصطفاء في الذي يليه المذكورتين في حق القبائل ليس باعتبار الديانة، بل باعتبار الخصائل الحميدة. وقوله: «قرنا فقرنا قيل: إنه حال للتفضيل، والفاء فيه للترتيب في الفضل على سبيل الترقي من القرن السابق إلى القرن اللاحق والقرن من الناس أهل زمان واحد. وفي شرحالسنة: القرن كل طبقة مقترنين في وقت قيل : سمي قرنا؛ لأنه يقرن أمة بأمة وعالما بعالم، وهو مصدر قرنت، وجعل اسما للوقت أو لأهله. قيل : القرن ثمانون سنة. وقيل: أربعون وقيل : مائة انتهى. والقول الأول هو المراد هنا. فالمعنى بعثت من خير طبقات بني آدم كائنين طبقة بعد طبقة. كذا في «المرقاة».
۲ قوله: حتى كنت من القرن الذي كنت فيه وفي قولنا حتى ظهر في القرن الذي وجد في نسخته؛ لما روى الإمام ابن الجوزي في كتاب الوفاء عن كعب الأحبار قال: لما أراد الله عز وجل أن يخلق محمدا الأمر جبريل علي ، فأتاه بالقبضة البيضاء التي هي موضع قبر رسول الله ، فعجنت بماء التسنيم، فغمست في أنهار الجنة، وطيفها في السماوات، فعرفت الملائكة محمد ا ﷺ قبل أن يعرف آدم، ثم كان نور محمد ﷺ يرى في غرة جبهة آدم ، وقيل له: يا آدم هذا سيد ولدك من المرسلين، فلما حملت حواء الله بشيث انتقل النور من آدم إلى حواء، وكانت تلد في كل بطن ولدين ولدين إلا شيئا؛ فإنه ولدته وحده كرامة لمحمد ، ثم لم يزل ينقتل من طاهر إلى طاهر إلى أن ولدته آمنة من عبد الله بن عبد المطلب. كذا في «المرقاة».
وَعَنِ الْعَبَّاسِ (رضي الله عنه) أَنَّهُ جَاءَ إِلَى النَّبِيِّ ﷺ فَكَأَنَّهُ سَمِعَ شَيْئًا، فَقَامَ النَّبِيُّ ﷺ عَلَى الْمِنْبَرِ، فَقَالَ: «مَنْ أَنَا؟». فَقَالُوا: أَنْتَ رَسُولُ اللهِ، قَالَ: «أَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، إِنَّ۱ اللهَ خَلَقَ الخَلْقَ فَجَعَلَنِي فِي خَيْرِهِمْ، ثُمَّ جَعَلَهُمْ فِرْقَتَيْنِ فَجَعَلَنِي فِي خَيْرِهِمْ فِرْقَةً، ثُمَّ جَعَلَهُمْ قَبَائِلَ فَجَعَلَنِي فِي خَيْرِهِمْ قَبِيلَةً، ثُمَّ جَعَلَهُمْ بُيُوتًا فَجَعَلَنِي فِي خَيْرِهِمْ بَيْتًا، فَأَنَا خَيْرُهُمْ نَفْسًا وَخَيْرُهُمْ بَيْتًا». رَوَاهُ التَّرْمِذِيُّ.
Al-Abbas (may Allah be pleased with him) narrated that he came to the Prophet (ﷺ), and it was as if he heard something. The Prophet (ﷺ) stood on the pulpit and said: “Who am I?” They said: “You are the Messenger of Allah.” He said: “I am Muhammad ibn Abdullah ibn Abdul-Muttalib. Indeed 1, Allah created the creation and placed me among the best of them. Then He divided them into two groups, and placed me in the best group. Then He divided them into tribes, and placed me in the best tribe. Then He divided them into households, and placed me in the best household. Thus, I am the best of them in soul and the best of them in household.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Indeed, Allah created the creation,” meaning the jinn and humans. His statement: “and placed me among the best of them,” refers to humans. His statement: “two groups,” means Arabs and non-Arabs. His statement: “and placed me in the best group,” refers to the Arabs. His statement: “and placed me in the best tribe,” means Quraysh. His statement: “Then He divided them into households,” means clans. His statement: “and placed me in the best household,” means the clan of Banu Hashim. (As stated in Al-Mirqat)
۱ قوله : إن الله خلق الخلق أي الجن والإنس. وقوله: فجعلني في خيرهم وهو الإنس. وقوله: «فرقتين» أي عربا وعجما. وقوله: فجعلي في خيرهم فرقة وهم العرب. وقوله: فجعلني في خيرهم قبيلة» يعني قريشا. وقوله: «ثم جعلم بيوتا أي بطونا. وقوله: فجعلني في خيرهم بيتا يعني بطن بني هاشم. كذا في «المرقاة».
وَعَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «إِنَّ اللَّهَ اصْطَفَى كِنَانَةَ مِنْ وَلَدِ إِسْمَاعِيلَ، وَاصْطَفَى قُرَيْشًا مِنْ كِنَانَةَ، وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمٍ، وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ». رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ لِلتَّرْمِذِيِّ: «إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ وَلَدِ إِسْمَاعِيلَ بَنِي كِنَانَةَ».
Wathilah ibn al-Asqa’ (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “Indeed, Allah chose Kinanah from the descendants of Ismail, and chose Quraysh from Kinanah, and chose Banu Hashim from Quraysh, and chose me from Banu Hashim.” [Narrated by Muslim]
In a narration by At-Tirmidhi: “Indeed, Allah chose Ismail from the descendants of Ibrahim, and chose Banu Kinanah from the descendants of Ismail.”
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَثَلِي۱ وَمَثَلُ الْأَنْبِيَاءِ كَمَثَلِ قَصْرٍ أَحْسَنَ بُنْيَانَهُ، تَرَكَ مِنْهُ مَوْضِعَ لَبِنَةٍ، فَطَافَ بِهِ النَّظَارُ يَتَعَجَّبُوْنَ مِنْ حُسْنِ بُنْيَانِهِ إِلَّا مَوْضِعَ تِلْكَ اللَّبِنَةِ، فَكُنْتُ أَنَا سَدَدْتُ مَوْضِعَ اللَّبِنَةِ، خُتِمَ بِيَ الْبُنْيَانُ، وَخُتِمَ بِيَ الرُّسُلُ». وَفِي رِوَايَةٍ: «فَأَنَا اللَّبِنَةُ، وَأَنَا خَاتَمُ النَّبِيِّينَ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “My likeness 1 and the likeness of the prophets is like a palace, beautifully built, except for the place of one brick. The onlookers marveled at the beauty of its construction except for the place of that brick. I am the one who filled the place of that brick, completing the construction, and the messengers were sealed with me.” In another narration: “I am that brick, and I am the seal of the prophets.” [Agreed Upon]
Notes / الحواشي
1 His statement: “My likeness and the likeness of the prophets is like a palace, etc.”: At-Tibi said: This is a representational analogy, comparing the prophets and the guidance, knowledge, and moral virtues they were sent with to a palace, beautifully constructed but missing a brick to complete and perfect it. Our Prophet (ﷺ) was sent to fill that gap, sharing with them in establishing the foundations and raising the structure. This assumes the exception is disconnected. It is also possible that it is connected in meaning, as the meaning is that they marveled at the places except for the place of that brick, and the one who perfects it is none other than what he was distinguished with in terms of love and the true essence that the people of gnosis recognize. The essence is that it hints at what was narrated from him: “I was sent to perfect noble morals.” (As stated in Al-Mirqat)
۱ قوله : مثلي ومثل الأنبياء كمثل قصر إلخ : قال الطيبي : هذا من التشبيه التمثيلي، شبه الأنبياء وما بعثوا به من الهدى والعلم وإرشادهم الناس إلى مكارم الأخلاق بقصر شيد بنياه وأحسن بناؤه، لكن ترك منه ما يصلحه وما يسد خلله من اللبنة، فبعث نبينا لسد ذلك الخلل مع مشاركته إياهم في تأسيس القواعد ورفع البنيان، هذا على أن يكون الاستثناء منقطعا، ويجوز أن يكون متصلا من حيث المعنى؛ إذ حاصل المعنى تعجبهم المواضع إلا موضع تلك اللبنة، وليس ذلك المصلح إلا ما اختص به من معنى المحبة، وحق الحقيقة الذي يعتنيه أهل العرفان حاصله: أنه فيه إيماء إلى ما ورد عنه الله بعثت لأتمم مكارم الأخلاق. كذا في «المرقاة».
وَعَنْ جَابِرٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ اللَّهَ بَعَثَنِي لِتَمَامِ مَكَارِمِ۱ الْأَخْلَاقِ وَكَمَالِ مَحَاسِنِ الْأَفْعَالِ». رَوَاهُ فِي شَرْحِ السُّنَّةِ».
Jabir (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Indeed, Allah sent me to perfect noble morals 1 and to complete virtuous deeds.” [Narrated in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: “noble morals”: The intended meaning of morals here is states of being, which is why it is paired with “and to complete virtuous deeds” for outward actions like worship and speech. “Virtuous deeds” is the plural of “hasan,” contrary to linguistic convention. The essence is that his Shari’ah is the best of actions, and his way is the most perfect of states. (As stated in Al-Mirqat)
۱ قوله: مكارم الأخلاق المراد من الأخلاق الأحوال، ولذا قوبل بقوله: وكمال محاسن الأفعال للأمور الظاهرة من العبادات والأقوال والمحاسن جمع حسن على خلاف القياس، وحاصله أن شريعته أفضل الأفعال وطريقته أكمل الأحوال. كذا في «المرقاة».
وَعَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ (رضي الله عنه) عَنْ رَسُوْلِ اللَّهِ ﷺ أَنَّهُ قَالَ: «إِنِّي عِنْدَ اللَّهِ مَكْتُوبُ خَاتَمُ النَّبِيِّينَ، وَإِنَّ آدَمَ۱ لَمُنْجَدِلُ فِي طِيْنَتِهِ، وَسَأُخْبِرُكُمْ بِأَوَّلِ أَمْرِي دَعْوَةُ إِبْرَاهِيمَ وَبَشَارَةُ عِيسَى وَرُؤْيَا أُمِّي الَّتِي۲ رَأَتْ حِيْنَ وَضَعَتْنِي، وَقَدْ خَرَجَ لَهَا نُوْرُ أَضَاءَ لَهَا مِنْهُ قُصُورُ الشَّامِ». رَوَاهُ فِي شَرْحِ السُّنَّةِ».
Al-Irbad ibn Sariyah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, I was written with Allah as the seal of the prophets while Adam 1 was still lying in his clay. I will inform you of the beginning of my affair: the supplication of Ibrahim, the glad tidings of Isa, and the vision of my mother 2 when she gave birth to me, when a light emerged from her that illuminated the palaces of Sham.” [Narrated in Sharh as-Sunnah]
Notes / الحواشي
1 His statement: “while Adam was still lying in his clay,” from “jadal,” meaning being cast on solid ground, i.e., in a state of being fallen and cast down. His statement: “I will inform you of the beginning of my affair,” means the first appearance of my prophethood and my elevation in this world through the words of my father of the faith, Ibrahim (peace be upon him). His statement: “the supplication of Ibrahim” refers to his supplication when he built the Ka’bah, saying: “Our Lord, send among them a messenger from themselves,” and Allah answered his supplication. (As stated in Al-Mirqat)
2 His statement: “the vision of my mother when she gave birth to me, etc.”: At-Tibi and others said it could refer to a vision in a dream or in wakefulness. If the former, “gave birth” means she was near to giving birth. This is based on what Ibn al-Jawzi narrated in Kitab al-Wafa, that when her delivery approached, someone came to her and said: “Say: I seek refuge for him with the One from the evil of every envier.” When she was pregnant with him, someone came and said: “Do you know that you are pregnant with the master and prophet of this nation?” His statement: “a light emerged from her that illuminated the palaces of Sham” refers to the light representing the emergence of his prophethood between the East and the West, dispelling the darkness of disbelief and misguidance. (As stated in Al-Mirqat)
۱ قوله: وإن آدم لمنجدل من الجدل، وهو الإلقاء على الأرض الصلبة، أي والحال أنه لساقط وملقى. وقوله: سأخبركم بأول أمري أي بأول ما ظهر من نبوتي ورفعتي في الدنيا على لسان أبي الملة إبراهيم عليه. وقوله: «دعوة إبراهيم بالرفع أي هو دعوة إبراهيم حين بنى الكعبة، فقال: ربنا وابعث فيهم رسولا منهم، فاستجاب الله دعاءه. كذا في «المرقاة».
۲ قوله: التي رأت إلخ قال الطيبي وغيره يحتمل أن يراد منها الرؤية في المنام وفي اليقظة، فعلى الأول معنى وضعت أي شارفت وقربت من الوضع، وذلك لما روى ابن الجوزي في كتاب الوفاء أن أمه رأت حين دنت ولادتها أتاها آت فقال: قولي أعيذه بالواحد من شر كل حاسد بعد إن رأت حين حملت به إن آتيا أتاها، وقال: هل شعرت إنك حملت بسيد هذه الأمة ونبيها. وقوله: قد خرج لها نور أضاء لها منه قصور الشام». وذلك النور عبارة عن ظهور نبوته ما بين المشرق والمغرب، واضمحل بها ظلمة الكفر والضلالة. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالُوا : يَا رَسُوْلَ اللهِ! مَتَى۱ وَجَبَتْ لَكَ النُّبُوَّةُ؟ قَالَ: وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that they said: “O Messenger of Allah, when 1 was prophethood established for you?” He said: “While Adam was between spirit and body.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “was established, etc.,” means prophethood was affirmed for me while Adam was between spirit and body, meaning cast on the ground as a form without a soul. The meaning is that it was before his soul was attached to his body. (As stated in Al-Mirqat)
۱ قوله: وجبت إلخ أي ثبتت لي النبوة، والحال أن آدم بين الروح والجسد يعني مطروح على الأرض صورة بلا روح، والمعنى أنه قبل تعلق روحه بجسده. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: إِنَّ اللهَ تَعَالَى فَضَّلَ مُحَمَّدًا ﷺ وَ عَلَى الْأَنْبِيَاءِ وَعَلَى أَهْلِ السَّمَاءِ. فَقَالُوا: يَا أَبَا عَبَّاسٍ بِمَ فَضَّلَهُ اللهُ عَلَى أَهْلِ السَّمَاءِ؟ قَالَ: إِنَّ۱ اللَّهَ تَعَالَى قَالَ لِأَهْلِ السَّمَاءِ: ﴿وَمَن يَقُلْ مِنْهُمْ إِنِّي إِلَهُ مِنْ دُونِهِ، فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ﴾ وَقَالَ اللهُ لِمُحَمَّدٍ ﷺ : ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ قَالُوا: وَفَضْلُهُ عَلَى الْأَنْبِيَاءِ؟ قَالَ۲ : قَالَ اللهُ تَعَالَى: ﴿وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللهُ مَن يَشَاءُ وَيَهْدِى مَن يَشَاءُ ﴾(إبراهيم: ٤ الْآيَةَ، وَقَالَ اللَّهُ تَعَالَى لِمُحَمَّدٍ ﷺ : ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَةً لِلنَّاسِ﴾ فَأَرْسَلَهُ إِلَى الْجِنَّ وَالْإِنْسِ رَوَاهُ الدَّارِميُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that Allah, the Exalted, favored Muhammad (ﷺ) over the prophets and the inhabitants of the heavens. They said: “O Abu Abbas, how did Allah favor him over the inhabitants of the heavens?” He said: “Indeed 1, Allah, the Exalted, said to the inhabitants of the heavens: ‘And whoever among them says, “I am a god besides Him,” We will recompense him with Hell. Thus do We recompense the wrongdoers’ [Al-Anbiya: 29], and Allah said to Muhammad (ﷺ): ‘Indeed, We have granted you a clear victory that Allah may forgive for you what preceded of your sin and what followed’ [Al-Fath: 1-2].” They said: “And his favor over the prophets?” He 2 said: “Allah, the Exalted, said: ‘We did not send any messenger except in the language of his people to make clear to them. So Allah sends astray whom He wills and guides whom He wills’ [Ibrahim: 4], and Allah, the Exalted, said to Muhammad (ﷺ): ‘And We have not sent you except comprehensively to mankind’ [Saba: 28]. Thus, He sent him to the jinn and humans.” [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “Indeed, Allah, the Exalted, said to the inhabitants of the heavens”: At-Tibi said: The preference is understood from the sternness of the address and its severity in addressing the inhabitants of the heavens, assuming something impossible from them, treating it as if it occurred, and attaching a severe threat to it to display His majesty and grandeur, showing they are far from being associated with what resembles partnership, as in His saying: “And they have made between Him and the jinn a lineage” [As-Saffat: 158], to belittle them and diminish their status. In contrast, His address to him (ﷺ) is gentle, stating that whatever has occurred or will occur from him is forgiven, making the conquest of Makkah a cause for forgiveness, victory, completion of the favor, and guidance to the straight path, and sending tranquility into the hearts of the believers. The essence of his statement is that Allah was stern in threatening them and gentle in addressing His promise to him. (As stated in Al-Mirqat)
2 His statement: “Allah, the Exalted, said: ‘We did not send any messenger, etc.’”: At-Tibi said: As for clarifying his favor over the prophets, the verse indicates that every prophet was sent to a specific people, while he (ﷺ) was sent to all mankind. There is no doubt that the messengers were sent to guide people to the straight path, bring them out of darkness into light, and from idol worship to the worship of the All-Knowing King. Whoever among them had a greater impact in this matter was more virtuous. He (ﷺ) had the greatest share in this, attaining the highest rank and precedence, as he was not limited to a specific people or time. His religion spread to the East and West, permeated every place, and continued to extend through all times. Allah increased him in honor upon honor and might upon might. Thus, he was sent to the jinn and humans, as derived from other Qur’anic verses. (As stated in Al-Mirqat)
۱ قوله : إن الله تعالى قال: لأهل السماء : قال الطيبي : يفهم التفضيل من صولة الخطاب وغلظته في مخاطبة أهل السماء وفرض ما لا يتأتى منهم وجعله كالواقع وترتب الوعيد الشديد عليه إظهارا لكبرياءه وجلاله، وأنهم بعداء من أن ينسبوا إلى ما يشاركونه ، كقوله: ﴿وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (الصافات: ١٥٨ تحقيرا لهم وتصغيرا لشأنهم، ومن ملاطفته في الخطاب معه الله وإن ما صدر ويصدر منه مغفور، وجعل فتح مكة علة للمغفرة والنصرة وإتمام النعمة والهداية إلى الصراط المستقيم وإنزال السكينة في قلوب المؤمنين. وخلاصة كلامه أنه تعالى غلظ في وعيد خطابهم ولاطف في خطاب وعده. كذا في «المرقاة».
۲ قوله : قال الله تعالى : وما أرسلنا من رسول إلخ : قال الطيبي: وأما بيان فضله على الأنبياء فإن الآية دلت على أن كل نبي مرسل إلى قوم مخصوص، وهو الله مرسل إلى كافة الناس، ولا ارتياب أن الرسل إنما بعثوا لإرشاد الخلق إلى الطريق المستقيم، وإخراج الناس من الظلمات إلى النور، ومن عبادة الأصنام إلى عبادة الملك العلام، فكل من كان منهم في هذا الأمر أكثر تأثيرا كان أفضل، وكان له الله فيه القدح المعلى وحاز قصب السبق؛ إذ لم يكن مختصا بقوم دون قوم و زمان دون زمان بل دینه انتشر في مشارق الأرض ومغاربها، وتغلغل في كل مكان، واستمر امتداده على وجه كل زمان زاده الله شرفا على شرف وعزا على عز ما ذر شارق ولمح بارق، فله الفضل بحذافيره سابقا ولاحقا، فأرسله إلى الجن والأنس كما يستفاد من بقية الآيارت القرآنية. كذا في «المرقاة».
وَعَنْ جَابِرٍ(رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي ، نُصِرْتُ۱ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ ، وَجُعِلَتْ ٢ لِي الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ ، وَأُحِلَّتْ۳ لِي الْمَغَانِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ٤ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةٌ». مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I was given five things that no one before me was given: I was aided 1 with fear for a month’s journey, the earth was made 2 a place of prostration and purification for me, so whoever from my nation is overtaken by the prayer, let him pray; spoils 3 were made lawful for me, and they were not lawful for anyone before me; I was given 4 intercession; and a prophet was sent to his people specifically, while I was sent to all people generally.” [Agreed Upon]
Notes / الحواشي
1 His statement: “I was aided with fear for a month’s journey”: Allah, the Exalted, instilled fear of the Prophet (ﷺ) in the hearts of his enemies, so when there was a month’s journey between him and them, they were in awe and fear of him. (As stated in Al-Mirqat)
4 His statement: “I was given intercession”: The definite article refers to the covenant, meaning the general intercession for relief at the gathering place, known as the Praised Station, which the first and the last will envy. (As stated in Al-Mirqat)
۱ قوله: نصرت بالرعب مسيرة شهر : وقد أوقع الله تعالى في قلوب أعداء النبي ﷺ الخوف منه، فإذا كان بينه وبينهم مسيرة شهر هابوا وفزعوا منه. كذا في «المرقاة».
۲ قوله : وجعلت لي الأرض مسجدا وطهورا في شرح السنة أراد أن أهل الكتاب لم تبح لهم الصلاة إلا في بيعهم وكنائسهم، وأباح الله عز وجل لهذه الأمة الصلاة حيث كانوا تخفيفا عليهم وتيسيرا ، ثم خص من جميع المواضع الحمام والمقبرة والمكان النجس. وقوله: «طهورا أراد به التيمم. وفي الحمام والمقبرة تفصيل قدمناه. وقيل: معناه أنهم كانوا لا يصلون إلا فيما تيقنوا طهارته من الأرض، وخصصنا بجواز الصلاة في جميع الأرض إلا فيما تيقنا نجاسته، ثم صرح بعموم هذا الحكم وفرع على ما قبله بقوله : فأيهما رجل إلخ. كذا في «المرقاة».
۳ قوله: وأحلت لي المغانم: أي الغنائم، وهي الأموال المأخوذة من الكفار. وقوله: «ولم تحل لأحد قبلي» أي من الأنبياء، بل غنائمهم توضع، فتأتي نار تحرقها ، هكذا أطلقه بعض الشراح من علمائنا. وقال ابن الملك: أي من قبلنا من الأمم إذا غنموا الحيوانات يكون ملكا للغانمين دون الأنبياء، فخص نبينا بأخذ الخمس والصفي، وإذا غنموا غيرها جمعوه، فتأتي نار فتحرقه أقول: ولعل الحكمة في إحراق الغنيمة تحصيل تحسين النية وتزيين الطوية في مرتبة الإخلاص في الجهاد، والله تعالى أعلم بالعباد ورؤوف بالعباد. كذا في «المرقاة».
٤ قوله: وأعطيت الشفاعة أل فيه للعهد، أي الشفاعة العامة للإراحة من المحشر المعبر عنها بالمقام المحمود الذي يغبطه عليه الأولون والآخرون. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «فُضِّلْتُ۱ عَلَى الْأَنْبِيَاءِ بِسِت، أُعْطِيتُ جَوَامِعَ۲ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا ، وَأُرْسِلْتُ۳ إِلَى الخَلْقِ كَافَّةً، وَخُتِمَ٤ بِيَ النَّبِيُّونَ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I was favored 1 over the prophets with six things: I was given comprehensive speech 2, I was aided with fear, spoils were made lawful for me, the earth was made a place of prostration and purification for me, I was sent 3 to all creation, and the prophets were sealed 4 with me.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “I was favored over the prophets with six”: At-Turbashti said: In Jabir’s Hadith, it is “five,” and this is not a contradictory difference but a difference in time. The Hadith with five may have come first, as he was given those, so he spoke of them, then he was given a sixth, so he reported six. The author of Al-Khalasah said: It is possible that five or six were mentioned depending on the context. Al-Kirmani said in such cases: The greater number does not negate the lesser. The truth is that he (ﷺ) was distinguished with many virtues that cannot be counted or enumerated, and in each instance, he mentioned what happened to be stated, without intending limitation. (Extracted from Al-Mirqat and Al-Lama’at)
2 His statement: “comprehensive speech”: Meaning the ability to convey profound meanings with concise words, expressing many meanings with few words. (As stated in Al-Mirqat)
2 His statement: “the earth was made a place of prostration and purification for me”: In Sharh as-Sunnah, it is meant that the People of the Book were not permitted to pray except in their synagogues and churches, but Allah, the Exalted, allowed this nation to pray wherever they are, as a facilitation and ease for them, except in specific places like bathrooms, graveyards, and impure places. His statement: “purification” refers to tayammum (dry ablution). Bathrooms and graveyards have been detailed previously. It is said that they (previous nations) could only pray in places they were certain were pure, while we were allowed to pray in all places except those we are certain are impure. Then he clarified the generality of this ruling, branching from what came before, with his statement: “so whoever from my nation, etc.” (As stated in Al-Mirqat)
3 His statement: “I was sent to all creation”: Meaning to all beings generally, including jinn, humans, angels, animals, and inanimate objects. (As stated in Al-Mirqat)
3 His statement: “spoils were made lawful for me”: Meaning the spoils of war taken from the disbelievers. His statement: “and they were not lawful for anyone before me,” meaning among the prophets. Their spoils were collected, and a fire would come to burn them, as some of our scholars stated absolutely. Ibn al-Malak said: Meaning among the nations before us, if they took animals as spoils, they belonged to the warriors, not the prophets. Our Prophet (ﷺ) was distinguished with taking one-fifth and the choice portion. If they took other than that, it was gathered, and a fire would come to burn it. I say: Perhaps the wisdom in burning the spoils was to purify the intention and adorn the disposition in the rank of sincerity in jihad. Allah, the Exalted, is All-Knowing and Most Merciful with His servants. (As stated in Al-Mirqat)
4 His statement: “and the prophets were sealed with me”: Meaning their existence ended, so no prophet will come after me. This is not contradicted by the descent of Isa, as he will promote our Prophet’s religion perfectly, which is sufficient as a testimony to his honor and a distinction over all creation. At-Tibi said: The door of revelation was closed, the path of messengership was sealed, and he declared the self-sufficiency of people from messengers, manifesting the call after establishing the proof and perfecting the religion, as Allah said: “This day I have perfected for you your religion” [Al-Ma’idah: 3]. The door of inspiration remains open, as it is a support that aids perfect souls and continues due to their need for confirmation, purification, and reminder. As people became self-sufficient from messengership and the call, they needed reminder and awakening due to their immersion in whispers and indulgence in desires. Thus, Allah closed the door of revelation with His wisdom and opened the door of inspiration with His mercy, out of kindness to His servants. (As stated in Al-Mirqat)
۱ قوله: فضلت على الأنبياء بست قال التوربشتي وفي حديث جابر بخمس، وليس هذا باختلاف تضاد، وإنما هو اختلاف زمان، يكون فيه حديث الخمس متقدما، وذلك أنه أعطيها فحدث به، ثم زيد له السادة، فأخبر عن ست. وقال صاحب الخلاصة: ويجوز أن يكون ذكر الخمس أو الست لمناسبة المقام. وقال الكرماني في أمثال هذه المواضع: إن الزائد من العدد لا ينافي الأقل. والحق أنه لة قد خص بفضائل كثيرة لا تعد ولا تحصى، ذكر في كل موضع ما اتفق ذكره، ولم يقصد الحصر التقطته من «المرقاة» و«اللمعات».
۲ قوله: جوامع الكلم : أي قوة إيجاز في اللفظ مع بسط في المعنى، فأبين بالكلمات اليسيرة المعاني الكثيرة. كذا في «المرقاة».
۳ قوله: وأرسلت إلى الخلق كافة أي إلى الموجودات بأسرها عامة من الجن والإنس والملك والحيونات والجمادات. كذا في «المرقاة».
٤ قوله : وختم بي النبيون: أي وجودهم، فلا تحدث بعدي نبي، ولا يشكل بنزول عيسى وترويج دين نبينا على أتم النظام، وكفى به شهيدا شرفا، وناهيك به فضلا على سائر الأنام. قال الطيبي : أغلق باب الوحي وقطع طريق الرسالة وسد وأخبر باستغناء الناس عن الرسل وإظهار الدعوة بعد تصحيح الحجة وتكميل الدين، كما قال تعالى: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ ﴾ (المائدة: ۳ وأما باب الإلهام فلا ينسد، وهو مدد يعين النفوس الكاملة، فلا ينقطع الدوام ضرورة حاجتها إلى تأكيد وتجريد وتذكير، وكما أن الناس استغنوا عن الرسالة والدعوة احتاجوا إلى التذكير والتنبيه لاستغراقهم في الوساوس، وانهماكهم في الشهوات، فالله تعالى أغلق باب الوحي بحكمته وفتح باب الإلهام برحمته لطفا منه بعباده. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: بُعِثْتُ بِجَوَامِعِ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَبَيْنَا أَنَا نَائِمُ رَأَيْتُنِي أُتِيتُ۱ بِمَفَاتِيحِ خَزَائِنِ الْأَرْضِ فَوُضِعَتْ فِي يَدِي». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I was sent with comprehensive speech, aided with fear, and while I was sleeping, I saw that I was brought 1 the keys to the treasures of the earth, and they were placed in my hand.” [Agreed Upon]
Notes / الحواشي
1 His statement: “I was brought the keys to the treasures of the earth”: In An-Nihayah, it means what Allah, the Exalted, facilitated for him and his nation in conquering various lands and extracting diverse treasures. (As stated in Al-Mirqat)
۱ قوله: أتيت بمفاتيح خزائن الأرض في النهاية»: أراد ما سهل الله تعالى له ولأمته من افتتاح البلاد المتعددات واستخراج الكنوز المتنوعات، كذا في «المرقاة».
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللَّهَ زَوَى۱ لِي الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَإِنَّ أُمَّتِي سَيَبْلُغُ مُلْكُهَا مَا زُوِيَ لِي مِنْهَا، وَأُعْطِيتُ الْكَنْزَيْنِ الْأَحْمَرَ۲ وَالْأَبْيَضَ، وَإِنِّي سَأَلْتُ رَبِّي لِأُمَّتِي أَنْ ۳ لَا يُهْلِكَهَا بِسَنَةٍ عَامَّةٍ، وَأَنْ لَا يُسَلِّطَ عَلَيْهِمْ عَدُوًّا مِنْ سِوَى أَنْفُسِهِمْ، فَيَسْتَبِيحَ بَيْضَتَهُمْ، وَإِنَّ رَبِّي قَالَ: يَا مُحَمَّدًا إِنِّي٤ إِذَا قَضَيْتُ قَضَاءً فَإِنَّهُ لَا يُرَدُّ، وَإِنِّي أَعْطَيْتُكَ لِأُمَّتِكَ أَنْ لَا أُهْلِكَهُمْ بِسَنَةٍ عَامَّةٍ، وَأَنْ لَا أُسَلِّطَ عَلَيْهِمْ عَدُوًّا مِنْ سِوَى أَنْفُسِهِمْ فَيَسْتَبِيحُ بَيْضَتَهُمْ، وَلَوِ اجْتَمَعَ عَلَيْهِمْ مَنْ بِأَقْطَارِهَا، حَتَّى٥ يَكُونَ بَعْضُهُمْ يُهْلِكُ بَعْضًا وَيَسْبِي بَعْضُهُمْ بَعْضًا». رَوَاهُ مُسْلِمٌ.
Thawban (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, Allah folded 1 the earth for me, so I saw its east and west, and the dominion of my nation will reach what was folded for me. I was given the two treasures, the red 2 and the white. I asked my Lord for my nation 3 that He not destroy them with a general famine, and that He not let an enemy from outside themselves overcome them and destroy their core. My Lord said: ‘O Muhammad, when I decree a matter 4, it cannot be repelled. I have granted your nation that I will not destroy them with a general famine, nor let an enemy from outside themselves overcome them and destroy their core, even if those from all regions gather against them, until 5 some of them destroy and enslave others.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “folded the earth for me”: Meaning He gathered it for my sake. The essence is that the earth was folded for him and made like a mirror in his vision, so he said: “I saw its east and west,” meaning all of it. (As stated in Al-Mirqat)
2 His statement: “the red and the white”: These are in apposition to what preceded, meaning the treasures of gold and silver. At-Turbashti said: By the red and white, he meant the treasures of Kisra and Qaysar, as the dominant currency in Kisra’s lands was dinars, and in Qaysar’s lands, it was dirhams. (As stated in Al-Mirqat)
3 His statement: “that He not destroy them with a general famine”: Meaning a widespread drought affecting all Muslim lands. At-Tibi said: Famine refers to drought and barrenness, a dominant term. His statement: “and that He not let an enemy overcome them,” refers to the disbelievers. His statement: “from outside themselves” describes the enemy, meaning those other than themselves. This condition was added because he asked for it first and was denied, as mentioned in the following Hadith. His statement: “and destroy their core,” refers to the enemy, applicable to both singular and plural. His statement: “their core”: Ibn al-Malak said: Meaning to make it permissible. A commentator said: Meaning to eradicate their community. At-Tibi said: By “core,” he meant their community and place of authority. (As stated in Al-Mirqat)
4 His statement: “when I decree a matter”: Meaning I issue a final decree. “It cannot be repelled” means by anything, unlike a conditional decree dependent on the presence or absence of something, as clarified in the chapter on supplication and repelling affliction. Al-Muzhir said: Know that Allah, the Exalted, has two types of decrees for His creation: final and conditional. The conditional decree, such as “if such-and-such happens, then this will occur,” is subject to erasure and confirmation, as Allah said: “Allah erases what He wills and confirms” [Ar-Ra’d: 39]. The final decree is what He decreed in eternity without conditioning it on an action, so it occurs with absolute certainty, unchanged and independent of the one decreed upon or for, as it is part of His knowledge of what was and will be, and contradicting His knowledge is absolutely impossible. This is not subject to erasure or confirmation, as Allah said: “There is no changer of His decree” [Ar-Ra’d: 41]. The Prophet (ﷺ) said: “There is no repelling His decree or judgment,” so his statement “when I decree a matter, it cannot be repelled” refers to the second type, which is why it was not granted to him. It indicates that the supplications of prophets are answered except in cases like this. (As stated in Al-Mirqat)
5 His statement: “until some of them destroy and enslave others”: At-Tibi said: “Until” means “so that,” i.e., so that some of your nation destroy and enslave others. His statement: “when I decree a matter, it cannot be repelled” sets the stage for this meaning. (As stated in Al-Mirqat)
۱ قوله: زوى لي الأرض: أي جمعها لأجلي وحاصله: أنه طوي له الأرض وجعلها مجموعة كهيئة خف في مرآة نظره، ولذا قال فرأيت مشارقها ومغاربها، أي جميعها. كذا في «المرقاة».
۲ قوله: الأحمر والأبيض : بدلان مما قبلهما، أي كنز الذهب والفضة. قال التوربشتي يريد بالأحمر والأبيض خزائن كسرى وقيصر، وذلك أن الغالب على نقود مما لك كسرى الدنانير، والغالب على نقود ممالك قيصر الدراهم. كذا في «المرقاة».
۳ قوله : أن لا يهلكها بسنة عامة : أي بقحط شائع لجميع بلاد المسلمين. قال الطيبي: السنة القحط والجدب، وهي من الأسماء الغالبة. وقوله: وأن لا يسلط عليهم عدوا وهم الكفار. وقوله: من سوى أنفسهم صفة عدوا، أي كائنا من سوى أنفسهم، وإنما قيده بهذا القيد لما سأل أولا ذلك، فمنع على ما يأتي في الحديث الآتي. وقوله: فيستبيحأي العدو، وهو مما يستوي فيه الجمع والمفرد. وقوله: بيضتهم قال ابن الملك: أي يجعلها مباحة. وقال شارح: أي يستأصل مجتمعهم. وقال الطيبي : أراد بالبيضة مجتمعهم موضع سلطانهم. كذا في «المرقاة».
٤ قوله: إني إذا قضيت قضاء : أي حكمت حكما مبرما. فإنه لا يرد أي بشيء بخلاف الحكم المعلق بشرط وجود شيء أو عدمه، كما حقق في باب الدعاء ورد البلاء. قال المظهر : اعلم أن الله تعالى في خلقه قضائين: مبرما ومعلقا بفعل، كما قال: إن فعل الشيء الفلاني كان كذا وكذا، وإن لم يفعله فلا يكون كذا وكذا، من قبيل ما يتطرق إليه المحو والإثبات، كما قال تعالى في محكم كتابه : يَمْحُوا اللهُ مَا يَشَاءُ وَيُثْبِتُ﴾ (الرعد: ۳۹. وأما القضاء المبرم فهو عبارة عما قدره سبحانه في الأزل من غير أن يعلقه بفعل، فهو في الوقوع نافذ غاية النفاذ، بحيث لا يتغير بحال، ولا يتوقف على المقضي عليه ولا المقضي له؛ لأنه من علمه بما كان وما يكون وخلاف معلومه مستحيل قطعا، وهذا من قبيل ما لا يتطرق إليه المحو والإثبات قال تعالى: ﴿لَا مُعَقِبَ لِحُكْمِة (الرعد: ٤١. وقال النبي عليه: الا مرد لقضائه ولا مرد لحكمه فقوله : إذا قضيت قضاء فلا يرد من القبيل الثاني، ولذلك لم يجب إليه. وفيه أن الأنبياء مستجابوا الدعوة إلا في مثل هذا. كذا في «المرقاة».
٥ قوله: حتى يكون بعضهم يهلك بعضا إلخ : قال الطيبي: حتى بمعنى كي أي لكي يكون بعض أمتك يهلك بعضا، فقوله : إني إذا قضيت قضاء، فلا يرد توطئة لهذا المعنى.
وَعَنْ سَعْدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ مَرَّ بِمَسْجِدِ بَنِي مُعَاوِيَةَ دَخَلَ، فَرَكَعَ فِيهِ رَكْعَتَيْنِ وَصَلَّيْنَا مَعَهُ، وَدَعَا رَبَّهُ طَوِيلًا ، ثُمَّ انْصَرَفَ فَقَالَ: سَأَلْتُ رَبِّي ثَلَاثًا، فَأَعْطَانِي ثِنْتَيْنِ وَمَنَعَنِي وَاحِدَةً، سَأَلْتُ رَبِّي أَنْ لَا يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا، وَسَأَلْتُ أَنْ لَا يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا. رَوَاهُ مُسْلِمٌ.
Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) passed by the mosque of Banu Mu’awiyah, entered it, prayed two rak’ahs, and we prayed with him. He supplicated to his Lord for a long time, then turned and said: “I asked my Lord for three things: He granted me two and withheld one. I asked my Lord not to destroy my nation with famine, and He granted it. I asked Him not to destroy my nation with drowning, and He granted it. I asked Him not to make their strife among themselves, and He withheld it.” [Narrated by Muslim]
وَعَنْ خَبَّابِ بْنِ الْأَرَتِّ (رضي الله عنه) قَالَ: صَلَّى بِنَا رَسُولُ اللَّهِ ﷺ صَلَاةً فَأَطَالَهَا، قَالُوا: يَا رَسُولَ اللهِ صَلَّيْتَ صَلَاةً لَمْ تَكُنْ تُصَلِّيهَا، قَالَ: «أَجَلْ، إِنَّهَا ۱" صَلَاةُ رَغْبَةٍ وَرَهْبَةٍ، وَإِنِّي سَأَلْتُ اللهَ فِيهَا ثَلَاثًا ، فَأَعْطَانِيَ اثْنَتَيْنِ وَمَنَعَنِي وَاحِدَةً، سَأَلْتُهُ أَنْ لَا يُهْلِكَ أُمَّتِي بِسَنَةٍ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُسَلَّطَ عَلَيْهِمْ عَدُوًّا مِنْ غَيْرِهِمْ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُذِيقَ بَعْضَهُمْ بَأْسَ بَعْضٍ فَمَنَعَنِيهَا». رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ.
Khabbab ibn al-Aratt (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) led us in a prayer and prolonged it. They said: “O Messenger of Allah, you prayed a prayer you did not used to pray.” He said: “Indeed, it was 1 a prayer of hope and fear. I asked Allah for three things in it: He granted me two and withheld one. I asked Him not to destroy my nation with famine, and He granted it. I asked Him not to let an enemy from outside them overcome them, and He granted it. I asked Him not to let some taste the strife of others, and He withheld it.” [Narrated by At-Tirmidhi and An-Nasa’i]
Notes / الحواشي
1 His statement: “It was a prayer of hope and fear”: This means the prayer combined the intention of hoping for reward and fearing punishment, unlike other prayers where one of these motives may predominate. (As stated in Al-Mirqat)
۱ قوله: إنها صلاة رغبة ورهبة المراد به أن هذه صلاة جامعة بين قصد رجاء الثواب وخوف العقاب، بخلاف سائر الصلوات؛ إذ قد يغلب فيها أحدا الباعثين على أدائها. كذا في «المرقاة».
وَعَنْ عَوْفِ بْنِ مَالِكٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَنْ۱ يَجْمَعَ اللَّهُ عَلَى هَذِهِ الْأُمَّةِ سَيْفَيْنِ سَيْفًا مِنْهَا وَسَيْفًا مِنْ عَدُوِّهَا». رَوَاهُ أَبُو دَاوُدَ.
Awf ibn Malik (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah will not 1 combine two swords against this nation: a sword from it and a sword from its enemy.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “Allah will not combine two swords against this nation, etc.”: Rather, Allah chose the lighter of them, the sword from within, not from outside, in a way that leads to eradication. Otherwise, they may combine in some circumstances. This indicates the preservation of the faith and glad tidings of this nation’s protection until the Day of Resurrection. The Qadi said: It means their swords and their enemies’ swords will not combine against them to eradicate them. Rather, if they direct their strife among themselves, an enemy is sent to distract them from their internal strife, restraining their conflict, as stated by Shaykh At-Turbashti. (As stated in Al-Mirqat)
۱ قوله : لن يجمع الله على هذه الأمة سيفين إلخ: بل اختار الله الأيسر منهما، وهو السيف منها دون السيف من غيرها على وجه الاستئصال، وإلا فقد يجتمعان في بعض الأحوال، ففيه إشارة إلى بقاء الملة وبشارة في حفظ هذه الأمة إلى يوم القيامة. وقال القاضي : معناه أن سيوفهم وسيوف أعداءهم لا يجتمعان عليهم، فيؤديان إلى استئصالهم، بل إذا جعلوا بأسهم بينهم سلط عليهم العدو فيشغلهم به عن أنفسهم ويكف عنهم بأسهم، وهو من قول الشيخ التوربشتي. كذا في «المرقاة».
وَعَنْ أَبِي مَالِكِ الْأَشْعَرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللَّهِ ﷺ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ أَجَارَكُمْ مِنْ ثَلَاثِ خِلَالٍ، أَنْ لَا يَدْعُوَ۱ عَلَيْكُمْ نَبِيُّكُمْ فَتَهْلَكُوا جَمِيعًا، وَأَنْ۲ لَا يَظْهَرَ أَهْلُ الْبَاطِلِ عَلَى أَهْلِ الْحَقَّ، وَأَنْ لَا تَجْتَمِعُوا۳ عَلَى ضَلَالَةٍ». رَوَاهُ أَبُو دَاوُدَ.
Abu Malik al-Ash’ari (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, Allah, the Exalted, has protected you from three traits: that your Prophet 1 does not supplicate against you, causing you all to perish; that 2 the people of falsehood do not prevail over the people of truth; and that 3 you do not unite upon misguidance.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “that your Prophet does not supplicate against you”: The apparent meaning is that he does not supplicate for your eradication through destruction. (As stated in Al-Mirqat)
2 His statement: “that the people of falsehood do not prevail over the people of truth”: At-Turbashti said: It means that falsehood, even if its supporters multiply, will not overcome the truth to the extent of erasing it or extinguishing its light, even if its supporters are few. This has not occurred, by Allah’s grace, despite the trials and great tribulations we have faced with enemies prevailing over us and the persistence of falsehood. The truth remains clear, and the Shari’ah stands firm, its fire unextinguished and its landmarks undiminished. (As stated in Al-Mirqat)
3 His statement: “that you do not unite upon misguidance”: Meaning you do not agree on something false. This indicates that the consensus of the nation is a proof, and what is good among people is good with Allah, supported by His saying: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We will give him what he has taken and drive him into Hell, and evil it is as a destination” [An-Nisa: 115]. This is a sound basis for the saying: “Consensus is a proof,” derived by Ash-Shafi’i from the Qur’an. (As stated in Al-Mirqat)
۱ قوله : أن لا يدعو عليكم نبيكم والأظهر أنه لا يدعو عليكم دعاء الاستئصال بالإهلاك. كذا في «المرقاة».
۲ قوله : وأن لا يظهر أهل الباطل على أهل الحق : قال التوربشتي : يريد أن الباطل وإن كثرت أنصاره، فلا يغلب الحق بحيث يمحقه ويطفئ نوره، وإن قل أعوانه، ولم يكن ذلك بحمد الله مع ما ابتلينا به من الأمر القادح والمحنة العظمى بتسلط الأعداء علينا، ومع الاستمرار الباطل، فالحق أبلج والشريعة قائمة لم تخمد نارها ولم يندرس منارها. كذا في «المرقاة».
۳ قوله : أن لا تجتمعوا على ضلالة: أي وأن لا تتفقوا على شيء باطل، وهذا يدل على أن إجماع الأمة حجة، وأن ما هو حسن عند الناس فهو حسن عند الله، ويقويه قوله تعالى: ﴿ وَمَن يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا ﴾ (النساء : ١١٥)، فهذا مأخذ حسن لقولهم: الإجماع حجة». استنبطه الشافعي له من الكتاب. كذا في «المرقاة».
وَعَنْ عَمْرِو بْنِ قَيْسٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «نَحْنُ الْآخِرُونَ وَنَحْنُ۱ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، وَإِنِّي قَائِلٌ قَوْلًا غَيْرَ فَخْرٍ: إِبْرَاهِيمُ خَلِيلُ اللَّهِ، وَمُوسَى صَفِيُّ اللَّهِ، وَأَنَا حَبِيبُ اللهِ، وَمَعِي لِوَاءُ الْحَمْدِ يَوْمَ الْقِيَامَةِ، وَإِنَّ اللَّهَ وَعَدَنِي فِي أُمَّتِي، وَأَجَارَهُمْ مِنْ ثَلَاثٍ: لَا يَعُمُّهُمْ بِسَنَةٍ، وَلَا يَسْتَأْصِلُهُمْ عَدُوٌّ ، وَلَا يَجْمَعُهُمْ عَلَى ضَلَالَةٍ». رَوَاهُ الدَّارِمِيُّ.
Amr ibn Qays (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “We are the last 1 and the first on the Day of Resurrection. I say, without boasting: Ibrahim is the Friend of Allah, Musa is the Chosen of Allah, and I am the Beloved of Allah. The Banner of Praise on the Day of Resurrection is with me. Allah promised me for my nation and protected them from three things: He will not encompass them with famine, nor eradicate them with an enemy, nor unite them upon misguidance.” [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “We are the last,” meaning in coming to this world. His statement: “and the first,” meaning in entering Paradise and other virtues. His statement: “Musa is the Chosen of Allah,” meaning selected for His speech. (As stated in Al-Mirqat)
۱ قوله: نحن الآخرون يعني في المجيء إلى الدنيا. وقوله: ونحن السابقون أي في دخول الجنة وغير ذلك من الفضائل. وقوله: «وموسى صفي الله أي مختاره لكلامه. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ(رضي الله عنهما) قَالَ: جَلَسَ نَاسٌ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ فَخَرَجَ حَتَّى إِذَا دَنَا مِنْهُمْ سَمِعَهُمْ يَتَذَاكَرُونَ، قَالَ بَعْضُهُمْ: إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا، وَقَالَ آخَرُ: مُوسَى كَلَّمَهُ تَكْلِيمًا ، وَقَالَ آخَرُ: فَعِيسَى كَلِمَةُ اللَّهِ وَرُوحُهُ، وَقَالَ آخَرُ: آدَمُ اصْطَفَاهُ اللهُ، فَخَرَجَ عَلَيْهِمْ رَسُولِ اللهِ ﷺ وَقَالَ: «قَدْ سَمِعْتُ كَلَامَكُمْ وَعَجَبَكُمْ، إِنَّ إِبْرَاهِيمَ خَلِيلُ اللَّهِ وَهُوَ كَذَلِكَ، وَمُوسَى نَجِيُّ اللهِ وَهُوَ كَذَلِكَ، وَعِيسَى رُوحُهُ وَكَلِمَتُهُ وَهُوَ كَذَلِكَ، وَآدَمُ اصْطَفَاهُ اللهُ وَهُوَ كَذَلِكَ ، أَلَا وَأَنَا ۱ حَبِيبُ اللَّهِ وَلَا فَخْرَ، وَأَنَا حَامِلُ لِوَاءِ الْحَمْدِ يَوْمَ الْقِيَامَةِ، تَحْتَهُ آدَمُ فَمَنْ دُونَهُ وَلَا فَخْرَ، وَأَنَا أَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَع يَوْمَ الْقِيَامَةِ وَلَا فَخْرَ، وَأَنَا أَوَّلُ مَنْ يُحَرِّكُ خَلَقَ الْجَنَّةِ، فَيَفْتَحُ اللَّهُ لِيْ فَيُدْخِلُنِيهَا، وَمَعِي۲ فُقَرَاءُ الْمُؤْمِنِينَ وَلَا فَخْرَ، وَأَنَا أَكْرَمُ الْأَوَّلِينَ وَالْآخِرِينَ عَلَى اللهِ وَلَا فَخْرَ». رَوَاهُ التَّرْمِذِيُّ وَالدَّارِمِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that some of the Prophet’s companions (ﷺ) were sitting, and he came out until he approached them and heard them discussing. One said: “Allah took Ibrahim as a friend.” Another said: “Musa, He spoke to him directly.” Another said: “Isa is the Word of Allah and His Spirit.” Another said: “Allah chose Adam.” The Messenger of Allah (ﷺ) came out to them and said: “I heard your words and your amazement. Indeed, Ibrahim is the Friend of Allah, and it is so; Musa is the Confidant of Allah, and it is so; Isa is His Spirit and Word, and it is so; Adam, Allah chose him, and it is so. Behold, I am 1 the Beloved of Allah, without boasting. I am the bearer of the Banner of Praise on the Day of Resurrection, under which are Adam and those below him, without boasting. I am the first intercessor and the first whose intercession is accepted on the Day of Resurrection, without boasting. I am the first to move the gate of Paradise, and Allah will open it for me and admit me with 2 the poor among the believers, without boasting. I am the most honorable of the first and the last with Allah, without boasting.” [Narrated by At-Tirmidhi and Ad-Darimi]
Notes / الحواشي
1 His statement: “I am the Beloved of Allah, without boasting”: At-Tibi said: He first affirmed their virtues with “it is so,” then indicated that he is the most virtuous and complete, encompassing what was distributed among them. The Friend, Confidant, and Honored are included in the Beloved. Know that the difference between the Friend and the Beloved is that the Friend is from “khullah,” meaning need, as Ibrahim’s reliance was on Allah, so He took him as a Friend. The Beloved is both the lover and the beloved, while the Friend loves out of need for the one who loves him, but the Beloved loves without purpose. The essence is that the Friend is in the rank of the seeker, the wayfarer, and the requester, while the Beloved is in the rank of the sought, the attracted, and the desired, as Allah said: “He chooses for Himself whom He wills and guides to Himself whoever turns back” [Ash-Shura: 13]. It is said: The Friend acts according to Allah’s pleasure, while Allah acts according to the Beloved’s pleasure, as Allah said: “We will surely turn you to a qiblah with which you will be pleased” [Al-Baqarah: 144], and “Your Lord will surely give you, and you will be satisfied” [Ad-Duha: 5]. It is said: The Friend’s forgiveness is at the level of hope, as Ibrahim said: “And the One I hope will forgive my sin” [Ash-Shu’ara: 82], while the Beloved’s forgiveness is at the level of certainty, as Allah said: “That Allah may forgive for you what preceded of your sin and what followed” [Al-Fath: 2]. The Friend said: “And do not disgrace me on the Day they are resurrected” [Ash-Shu’ara: 87], while about the Beloved, Allah said: “The Day when Allah will not disgrace the Prophet and those who believed with him” [At-Tahrim: 8]. The Friend said: “And make me among the inheritors of the Garden of Bliss” [Ash-Shu’ara: 85], while to the Beloved, Allah said: “Indeed, We have given you Al-Kawthar” [Al-Kawthar: 1]. The clearest evidence of the perfection of his beloved status is the statement of the Majestic and Beautiful: “Say, ‘If you love Allah, then follow me, and Allah will love you’” [Aal-E-Imran: 31]. (As stated in Al-Mirqat)
2 His statement: “with the poor among the believers”: This is clear evidence that the patient poor are superior to the grateful rich. At-Tibi said: This is evidence of their virtue and honor with Allah, as they earned Allah’s love by following His Beloved and adopting his qualities. Poverty, for the Sufis, is not want or need, but the need for Allah alone, not others, and sufficiency with Him, not with others. (As stated in Al-Mirqat)
۱ قوله: وأنا حبيب الله ولا فخر : قال الطيبي: قرر أولا ما ذكر من فضائلهم بقوله: هو كذلك». ثم نبه على أنه أفضلهم وأكملهم وجامع لما كان متفرقا فيهم، فالحبيب خليل ومتكلم ومشرف. واعلم أن الفرق بين الخليل والحبيب أن الخليل من الخلة الحاجة، فإبراهيم عنه كان افتخاره إلى الله تعالى، فمن هذا الوجه اتخذه خليلا، والحبيب فعيل بمعنى الفاعل والمفعول، فهو الله محب ومحبوب، والخليل محب لحاجته إلى من يحبه، والحبيب لا لغرض. وحاصله: أن الخليل في منزلة المريد السالك الطالب والحبيب في منزلة المراد المجذوب المطلوب اللهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِى إِلَيْهِ مَن يُنِيبُ ﴾ (الشورى: ۱۳، ولذا قيل: الخليل يكون فعله برضا الله تعالى، والحبيب يكون فعل الله برضاه؛ قال تعالى: ﴿ فَلَنُوَلَيَنَّكَ قِبْلَةً تَرْضَهَا ﴾ (البقرة: ١٤٤) ﴿ وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (الضحى : ٥) . وقيل : الخليل مغفرته في حد الطمع، كما قال إبراهيم: ﴿ وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خطيتي ) (الشعراء: ۸۲ والحبيب مغفرته في مرتبة اليقين كما قال تعالى: ﴿ لِيَغْفِرَ لَكَ اللهُ مَا تَقَدَّمَ مِن ذَنْبِكَ وَمَا تَأْخَرَ ) (الفتح: ٢، والخليل قال: ﴿ وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ الله (الشعراء: ۸۷ ، والحبيب قال تعالى في حقه : ﴿ يَوْمَ لا يُخْرِى اللهُ النَّبِيِّ وَالَّذِينَ ءَامَنُوا مَعَهُ ﴾ (التحريم: ۸ ، والخليل قال: ﴿ وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ الله (الشعراء: ٨٥)، والحبيب قال له : ﴿ إِنَّا أَعْطَيْنَاكَ الْكَوْثَر النا) (الكوثر : ١ ، والأظهر في الاستدلال على أن مرتبة محبوبيته في درجة الكمال قول ذي الجلال والجمال: قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ ﴾ (آل عمران: ۳۱. كذا في «المرقاة».
۲ قوله: ومن معي فقراء المؤمنين هذا دليل واضح على أن الفقير الصابر أفضل من الغني الشاكر. قال الطيبي : هذا دليل على فضلهم وكرامتهم على الله تعالى؛ لأنهم استحقوا محبة الله تعالى بمتابعة حبيبه واتصافهم بصفته، وليس الفقر عند الصوفية الفاقة والحاجة، بل الفقر عندهم الحاجة إلى الله تعالى لا إلى غيره، والاستغناء به لا عنه بغيره. كذا في «المرقاة».
وَعَنْ أُبَي بْن كَعْبٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ كُنْتُ إِمَامَ النَّبِيِّينَ وَخَطِيبَهُمْ وَصَاحِبَ شَفَاعَتِهِمْ غَيْرُ فَخْرٍ». رَوَاهُ التَّرْمِذِيُّ.
Ubayy ibn Ka’b (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “On the Day of Resurrection, I will be the leader of the prophets, their speaker, and the owner of their intercession, without boasting.” [Narrated by At-Tirmidhi]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: أَنَا أَوَّلُ النَّاسِ خُرُوجًا إِذَا بُعِثُوا، وَأَنَا قَائِدُهُمْ إِذَا وَقَدُوا،۱ وَأَنَا خَطِيبُهُمْ إِذَا أَنْصَتُوا ، وَأَنَا مُسْتَشْفِعُهُمْ إِذَا حُبِسُوا، وَأَنَا مُبَشِّرُهُمْ إِذَا أَبِسُوا، الْكَرَامَةُ وَالْمَفَاتِيحُ يَوْمَئِذٍ بِيَدِي، وَلِوَاءُ الْحَمْدِ يَوْمَئِذٍ بِيَدِي، وَأَنَا أَكْرَمُ وَلَدِ آدَمَ عَلَى رَبِّي، يَطُوفُ عَلَى أَلْفُ خَادِمٍ، كَأَنَّهُمْ بَيْضٌ مَكْنُونٌ أَوْ لُؤْلُؤُ مَنْثُورٌ. رَوَاهُ التَّرْمِذِيُّ وَالدَّارِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I am the first of people to emerge when they are resurrected, their leader when they arrive 1, their speaker when they are silent, their intercessor when they are detained, and their bringer of glad tidings when they despair. Honor and the keys on that day are in my hand, the Banner of Praise on that day is in my hand, and I am the most honorable of Adam’s children with my Lord. A thousand servants will attend me, as if they were hidden eggs or scattered pearls.” [Narrated by At-Tirmidhi and Ad-Darimi]
Notes / الحواشي
1 His statement: “when they arrive”: Meaning when they come as a delegation to the King for a need. (As stated in Al-Mirqat)
۱ قوله : إذا وفدوا : أي إذا قدموا والوفد جماعة يأتون الملك لحاجة. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلَا فَخْرَ،۱ وَبِيَدِي۲ لِوَاءُ الْحَمْدِ وَلَا فَخْرَ، وَمَا مِنْ نَبِيَّ يَوْمَئِذٍ آدَمُ فَمَنْ سِوَاهُ إِلَّا تَحْتَ لِوَائِي، وَأَنَا أَوَّلُ مَنْ تَنْشَقُ عَنْهُ الْأَرْضُ وَلَا فَخْرَ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I am the master of the children of Adam on the Day of Resurrection, without boasting 1, and in my hand 2 is the Banner of Praise, without boasting. No prophet on that day, from Adam and those after him, will be except under my banner. I am the first for whom the earth will split open, without boasting.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “without boasting”: Meaning I do not say this to boast, but to acknowledge His favor, proclaim His blessing, and convey what I was commanded. It is said: I do not boast of this, but my boasting is in the One who granted me this rank. I say: It could mean I do not boast of this leadership, but I boast of servitude and worship to Him, as it brings the best reward and increase. If you say: How is it commendable for a person to praise himself, when it is known to be reprehensible in common experience, to the extent that a wise man was asked, “What is not good even if true?” and he said, “A man praising himself”? We say: It is commendable when alerting the listener to something hidden about his state, like a teacher saying to a student: “Listen to me, for you will not find one like me,” or as Yusuf said: “Appoint me over the storehouses of the land; indeed, I am a knowing guardian” [Yusuf: 55]. (As stated in Al-Mirqat)
1 His statement: “I am the master of the children of Adam on the Day of Resurrection”: The master is the one to whom people turn in calamities and hardships, who handles their affairs, bears their burdens, and repels harm from them. Specifying the Day of Resurrection, despite being their master in this world and the Hereafter, means his leadership will be evident without dispute or opposition, unlike in this world where disbelieving kings and polytheist leaders challenged him. This is close to the meaning of Allah’s saying: “To whom belongs sovereignty this Day? To Allah, the One, the Subduer” [Ghafir: 16], although sovereignty was His before that, but in this world, some claimed sovereignty or were attributed it metaphorically, and all that ceased in the Hereafter. The Hadith proves his superiority over all creation, as the belief of Ahl as-Sunnah is that humans are superior to angels, and he is the most superior of humans by this Hadith and others. As for the Hadith: “Do not favor me over the prophets,” its response is from five perspectives: First, he said it before knowing he was the master of Adam’s children. Second, he said it out of etiquette and humility. Third, the prohibition is against favoring that leads to diminishing the one deemed less. Fourth, it is against favoring that leads to dispute and strife. Fifth, the prohibition is specific to favoring in the essence of prophethood, where there is no distinction, but distinction lies in specific virtues and other merits. Belief in this distinction is necessary, as Allah said: “Those messengers, We favored some over others” [Al-Baqarah: 253], and “And We have favored some prophets over others” [Al-Isra: 55]. (As stated in Al-Mirqat)
2 His statement: “in my hand is the Banner of Praise”: At-Tibi said: It could mean that the Banner of Praise on the Day of Resurrection is a real banner called the Banner of Praise. Shaykh At-Turbashti said: No station among the stations of Allah’s righteous servants is higher or loftier than the station of praise, and all other stations lead to it. As our Prophet (ﷺ) is the master of the messengers and the most praised of creation in this world and the Hereafter, he was given the Banner of Praise, under which the first and the last will gather. This is indicated by his statement: “Adam and those below him are under my banner.” His name was derived from praise, so he is called Muhammad and Ahmad. On the Day of Resurrection, he will be established in the Praised Station, and praises will be opened for him that were not opened for anyone before or after him. He endowed his nation with the blessing of the favor granted to him, so his nation was described in the revealed books before him as the praising nation, praising Allah in ease and hardship. (As stated in Al-Mirqat)
۱ قوله : ولا فخر : أي ولا أقوله تفاخرا، بل اعتدادا بفضله وتحدثا بنعمته وتبليغا لما أمرت به. وقيل: لا افتخر بذلك، بل فخري بمن أعطاني هذه المرتبة. أقول: ويمكن أن يكون المعنى ولا فخر لي بهذه السيادة، بل افتخر بالعبودية له والعبادة؛ فإنه يوجب الحسنى والزيادة. فإن قلت: كيف استحسن مدح الإنسان نفسه، وقد علم في الشاهد استقباحه حتى قيل للحكيم: ما الذي لا يحسن وإن كان حقا ؟ قال مدح الرجل نفسه. قلنا : قد يحسن ذلك عند تنبيه المخاطب على ما خفي عليه من حاله، كقول المعلم للمتعلم: اسمع مني؛ فإنك لا تجد مثلي، وعلى ذلك قول يوسف : اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ ) (يوسف: ٥٥). كذا في «المرقاة».
۲ قوله وبيدي لواء الحمد : قال الطيبي: ويحتمل أن يكون الحمده لواء يوم القيامة حقيقة يسمى لواء الحمد، وعليه كلام الشيخ التوربشتي حيث قال: لا مقام من مقامات عباد الله الصالحين أرفع وأعلى من مقام الحمد ودونه ينتهي سائر المقامات، ولما كان نبينا سيد المرسلين أحمد الخلائق في الدنيا والآخرة أعطى لواء الحمد ليأوي إلى لوائه الأولون والآخرون، وإليه الإشارة بقوله : آدم ومن دونه تحت لوائي؛ ولهذا المعنى افتتح كتابه بالحمد، واشتق اسمه من الحمد، فقيل: محمد وأحمد، وأقيم يوم القيامة المقام المحمود، ويفتح عليه في ذلك المقام من المحامد ما لم يفتح على أحد قبله، ولا يفتح على أحد بعده، وأمد أمته ببركته من الفضل الذي آتاه، فنعت أمته في الكتب المنزلة قبله بهذا النعت، فقال: أمته الحمادون يحمدون الله في السراء الضراء. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَنَا۱ سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ، وَأَوَّلُ۲ مَنْ يَنْشَقُ عَنْهُ الْقَبْرُ، وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَقَّعٍ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I am 1 the master of the children of Adam on the Day of Resurrection, the first 2 for whom the grave will split open, the first intercessor, and the first whose intercession is accepted.” [Narrated by Muslim]
Notes / الحواشي
2 His statement: “the first for whom the grave will split open”: This also proves he is the most virtuous of creation and the most perfect of beings. (As stated in Al-Mirqat)
۱ قوله : أنا سيد ولد آدم يوم القيامة : السيد هو الذي يفزع إليه في النوائب والشدائد، فيقوم بأمورهم ويتحمل عنهم مكارههم، ويدفعها عنهم. والتقييد بيوم القيامة مع أنه الله سيدهم في الدنيا والآخرة، معناه أنه يظهر يوم القيامة سؤدده بلا منازع ولا معاند بخلاف الدنيا، فقد نازعه فيها ملوك الكفار وزعماء المشركين، وهو قريب من معنى قوله تعالى: ﴿ لِمَنِ الْمُلْكُ الْيَوْمَ لِلهِ الْوَاحِدِ الْقَهَّارِ ﴾ (غافر : ١٦ ) مع أن الملك له قبل ذلك، لكن كان في الدنيا من يدعي الملك أو من يضاف إليه مجازا، فانقطع كل ذلك في الآخرة. وفي الحديث دليل على فضله على كل الخلق؛ لأن مذهب أهل السنة: أن الآدمي أفضل من الملائكة، وهو أفضل الآدميين بهذا الحديث وغيره، صلى وأما الحديث الآخر : لا تفضلوني بين الأنبياء فجوابه من خمسة أوجه أحدها: أنه قاله قبل أن يعلم أنه سيد ولد آدم، والثاني: قاله أدبا وتواضعا والثالث: أن المنهي إنما هو عن تفضيل يؤدي إلى تنقيص المفضول.
والرابع: إنما هي عن تفضيل يؤدي إلى الخصومة والفتنة والخامس : أن النهي مختص بالتفضيل في نفس النبوة، ولا تفاضل فيها، وإنما التفاضل في الخصائص وفضائل أخرى، ولا بد من اعتقاد التفضيل؛ فقد قال تعالى: ﴿ تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ (البقرة: ٢٥٣). وقد قال أيضا: ﴿ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّنَ عَلَى بَعْضٍ (الإسراء: ٥٥). كذا في «المرقاة».
۲ قوله: أول من ينشق عنه القبر : فيه دليل أيضا على أنه أفضل المخلوقات وأكمل الموجودات. كذا في «المرقاة».
وَعَنْ جَابِرِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «أَنَا قَائِدُ الْمُرْسَلِينَ وَلَا فَخْرَ، وَأَنَا خَاتَمُ النَّبِيِّينَ وَلَا فَخْرَ، وَأَنَا أَوَّلُ شَافِعِ وَمُشَفَعٍ وَلَا فَخْرَ». رَوَاهُ الدَّارِميُّ.
Jabir (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “I am the leader of the messengers, and I take no pride in it; I am the seal of the prophets, and I take no pride in it; and I am the first to intercede and whose intercession is accepted, and I take no pride in it.” [Narrated by Ad-Darimi]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَنَا أَوَّلُ۱ شَفِيعٍ فِي الْجَنَّةِ لَمْ يُصَدَّقُ نَبِيٌّ مِنَ الْأَنْبِيَاءِ مَا صُدِّقْتُ، وَإِنَّ مِنَ الْأَنْبِيَاءِ نَبِيًّا مَا صَدَّقَهُ مِنْ أُمَّتِهِ إِلَّا رَجُلٌ وَاحِدٌ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I am the first 1 to intercede in Paradise, and no prophet was believed as I have been believed. Indeed, among the prophets, there was a prophet whom only one man from his nation believed.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “the first to intercede in Paradise”: It is said that “in” is explanatory, meaning for entry into Paradise. Alternatively, it is locative, meaning I will intercede in Paradise to raise the ranks. His statement: “as I have been believed”: The word “as” is a verbal noun, meaning the extent of my nation’s belief in me or the strength of their belief. The first interpretation highlights the large number of the nation, while the second emphasizes the strength of their faith, their love, and their steadfastness in religion. Both meanings align with the notion of being the best nation. The first meaning is more fitting to the context of the Hadith. (As stated in Al-Lama’at)
۱ قوله : أما أول شفيع في الجنة: قيل : «في تعليلية، أي لدخولها. وقيل: ظرفية، أي أشفع في الجنة لرفع الدرجات قوله: «ما صدقت كلمة «ما» مصدرية، أي مقدار تصديق أمتي إياي أو كالتصديق بي، فعلى الأول المقصود بيان كثرة الأمة، وعلى الثاني بيان قوة إيمانهم وزيادة محبتهم وعقيدتهم برسولهم الله وثباتهم على الدين، وعلى المعنيين يحتمل كونه كنتم خير أمة، والمعنى الأول أنسب بسياق الحديث. كذا في «اللمعات».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ: «مَا۱ مِنَ الْأَنْبِيَاءِ مِنْ نَبِيَّ إِلَّا قَدْ أُعْطِيَ مِنَ الْآيَاتِ، مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا ۲ أَوْحَى اللَّهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There is no prophet 1 who was not given signs by which people believed in him. What I was given was revelation 2 that Allah revealed to me, so I hope to have the most followers among them on the Day of Resurrection.” [Agreed Upon]
Notes / الحواشي
1 His statement: “There is no prophet…”: The meaning is that every prophet was given miracles that, when witnessed, compelled the observer to believe in him. When his era ended, those miracles ceased. This is the sumMaryam (Mary) of some scholars’ explanations. To clarify, each prophet was given extraordinary signs appropriate to his time to establish his prophethood. When his era ended, those miracles ceased, such as the staff turning into a serpent in the time of Moses or producing a radiant hand, as sorcery was prevalent then, so he brought something beyond sorcery that compelled belief. In the time of Eesa (Jesus), medicine was dominant, so he brought miracles greater than medicine, like reviving the dead and healing the blind and lepers. In the time of our Messenger (ﷺ), eloquence and rhetoric prevailed, so the Qur’an came and surpassed all, as At-Tibi said. There is a point of reflection regarding his statement “surpassed all.” The correct view is that the Qur’an is a renowned, everlasting miracle until the end of time, recited even in the ranks of Paradise and heard from the words of the Most Merciful. This is the meaning of “What I was given was revelation.” (As stated in Al-Mirqat)
2 His statement: “revelation”: This refers to the Qur’an, which reaches the pinnacle of miraculousness in its composition and meaning. It is more beneficial and universally advantageous than other miracles, as it encompasses invitations, proofs, and persists through the ages. It benefits those present at the time of revelation, those absent, and those who come after until the Day of Resurrection equally. Thus, he said: “So I hope to have the most followers among them on the Day of Resurrection.” Allah fulfilled his hope. (As stated in Al-Mirqat)
۱ قوله: ما من الأنبياء من نبي إلخ والمعنى أن كل نبي قد أعطي من المعجزات ما إذا شوهد واطلع عليه دعا الشاهد إلى تصديقه، فإذا انقطع زمانه انقطعت تلك المعجزة. هذا خلاصة كلام بعض الشراح من علمائنا انتهى. وتحريره أن كل نبي اختص بما يثبت دعواه من خارق العادات بحسب زمانه، فإذا انقطع زمانه انقطعت تلك المعجزة كقلب العصا ثعبانا في زمان موسى ، وإخراج اليد البيضاء؛ لأن الغلبة في زمنه للسحر، فأتاهم بما هو فوق السحر واضطرهم إلى الإيمان. وفي زمن عيسى الطب، فأتاهم بما هو أعلى من الطب وهو إحياء الموتى وإبراء الأكمه والأبرص. وفي زمن رسولنا له البلاغة والفصاحة، فجاء القرآن وأبطل الكل، قاله الطيبي. وفيه تأمل من جهة قوله : أبطل الكل، فالصواب أن يقال: فجاء القرآن معجزة مشتهرة دائمة إلى انقراض الزمان، بل أبد الآباد لما يتلى في درجات الجنان، بل يسمع من كلام الرحمن، وهذا معنى قوله: «وإنما كان الذي أوتيت وحيا». كذا في «المرقاة».
۲ قوله : وحيا: فالمراد بالوحي القرآن البالغ أقصى غاية الإعجاز في النظم والمعنى، وهو أكثر فائدة وأعم منفعة من سائر المعجزات؛ فإنه يشتمل على الدعوات والحجة ويستمر على مر الدهور والأعصار، وينتفع به الحاضرون عند الوحي المشاهدون له والغائبون عنه والموجودون بعده إلى يوم القيامة على السواء، ولذلك رتب عليه قوله: «فأرجو أن أكون أكثرهم تابعا يوم القيامة». وقد حقق الله رجاءه. كذا في «المرقاة».
وَعَنْ أَنَسٍ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَنَا۱ أَكْثَرُ الْأَنْبِيَاءِ تَبَعًا يَوْمَ الْقِيَامَةِ، وَأَنَا أَوَّلُ مَنْ يَقْرَعُ بَابَ الْجَنَّةِ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I will have the most followers among the prophets on the Day of Resurrection, and I am the first to knock on the gate of Paradise.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “I will have the most followers among the prophets on the Day of Resurrection”: This is because his nation constitutes two-thirds of the inhabitants of Paradise, as mentioned in a previous Hadith. It implies that the greater number of followers indicates the superiority of the one followed, just as Imam Asim among the Qur’an reciters and Abu Hanifah, who has a great share in this, as most Muslims follow him in the branches of jurisprudence. (As stated in Al-Mirqat)
۱ قوله: أنا أكثر الأنبياء تبعا يوم القيامة لأن أمته ثلثا أهل الجنة على ما سبق في الحديث. وفيه إشعار بأن أكثرية الأتباع توجب أفضلية المتبوع، وكذلك الإمام عاصم من بين القراء، فأبو حنيفة ، له حظ عظيم ونصيب جسيم من ذلك، فإن غالب أهل الإسلام من أتباعه في فروع الأحكام. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ : آتِي بَابَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ فَأَسْتَفْتِحُ، فَيَقُولُ الْخَازِنُ: مَنْ أَنْتَ؟ فَأَقُولُ: مُحَمَّدٌ، فَيَقُولُ: بِكَ۱ أُمِرْتُ أَنْ لَا أَفْتَحُ لِأَحَدٍ قَبْلَكَ». رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I will come to the gate of Paradise on the Day of Resurrection and seek to open it. The gatekeeper will say, ‘Who are you?’ I will say, ‘Muhammad.’ He will say, ‘I was commanded 1 not to open it for anyone before you.’” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “I was commanded”: At-Tibi said: “By you” is connected to “I was commanded,” with the preposition indicating causality, meaning I was commanded because of you not to open it for anyone else. Alternatively, it could be related to the verb, with “not to open” as a substitute for the pronoun, meaning I was commanded not to open it for anyone other than you. (As stated in Al-Mirqat)
۱ قوله : بك أمرت إلخ : قال الطيبي : بك متعلق بـ «أمرت والباء للسببية قدمت للتخصيص، والمعنى بسببك أمرت أن لا أفتح لغيرك لا بشيء آخر، ويجوز أن يكون صلة للفعل وأن لا أفتح بدلا من الضمير المجرور، أي أمرت بأن لا أفتح لأحد غيرك. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «فَأُكْسَى حُلَّةٌ مِنْ حُلَلِ الْجَنَّةِ، ثُمَّ أَقُومُ عَنْ يَمِينِ الْعَرْشِ لَيْسَ أَحَدٌ مِنَ الْخَلَائِقِ يَقُومُ ذَلِكَ الْمَقَامَ غَيْرِي». رَوَاهُ التَّرْمِذِيُّ.
وَفِي رِوَايَةٍ جَامِعِ الْأُصُولِ». عَنْهُ: «وَأَنَا أَوَّلُ مَنْ تَنْشَقُ عَنْهُ الْأَرْضُ، فَأُكْسَى».
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “I will be adorned with a garment from the garments of Paradise, then I will stand at the right of the Throne, a station no one from creation will occupy except me.” [Narrated by At-Tirmidhi]
In a narration from Jami’ Al-Usul: “I am the first for whom the earth will split open, and I will be adorned.”
وَعَنْ عَنِ النَّبِيِّ ﷺ قَالَ: «سَلُوا ۱ اللهَ لِي الْوَسِيلَةَ». قَالُوا: يَا رَسُوْلَ اللهِ! وَمَا الْوَسِيلَةُ؟ قَالَ: «أَعْلَى دَرَجَةٍ فِي الْجَنَّةِ ، لَا يَنَالُهَا إِلَّا رَجُلٌ وَاحِدٌ، أَرْجُو أَنْ أَكُونَ أَنَا هُوَ. رَوَاهُ التَّرْمِذِيُّ.
The Prophet (ﷺ) said: “Ask 1 Allah for me to attain Al-Wasilah.” They said, “O Messenger of Allah! What is Al-Wasilah?” He said: “It is the highest rank in Paradise, attained by only one man, and I hope to be that man.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Ask Allah for me to attain Al-Wasilah”: At-Tibi said: The Prophet (ﷺ) sought from his nation to pray for him to attain Al-Wasilah out of humility before Allah, or so his nation may benefit and be rewarded, or to guide them to seek prayers from one another. (As stated in Al-Mirqat)
۱ قوله: سلو الله لي الوسيلة : قال الطيبي: وإنما طلب عليه السلام من أمته الدعاء له بطلب الوسيلة افتقارا إلى الله وهضما لنفسه، أو لينتفع أمته ويثاب به، أو يكون إرشادا لهم في أن يطلب كل منهم من صاحبه الدعاء له. كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ لِكُلِّ نَبِيَّ وَلَاةً مِنَ النَّبِيِّينَ، وَإِنَّ وَلِي أَبِي وَخَلِيلُ رَبِّي». ثُمَّ قَرَأَ ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ ءَامَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ﴾ (آل عمران : ٦٨) . رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Every prophet has allies from among the prophets, and my ally is my father and the close friend of my Lord.” Then he recited: Indeed, the closest of people to Abraham are those who follow him, this Prophet, and those who believe. And Allah is the ally of the believers [Al-Imran: 68]. [Narrated by At-Tirmidhi]
وَعَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: لَقِيتُ عَبْدَ اللهِ بْنَ عَمْرِو بْنِ الْعَاصِ قُلْتُ: أَخْبِرْنِي عَنْ صِفَةِ رَسُولِ اللَّهِ ﷺ فِي التَّوْرَاةِ، قَالَ: أَجَلْ، وَاللَّهِ إِنَّهُ لَمَوْصُوفٌ فِي التَّوْرَاةِ بِبَعْضِ صِفَتِهِ فِي الْقُرْآنِ: ﴿يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا﴾ وَحِرْزًا ۱ لِلْأُمِّيِّينَ، أَنْتَ عَبْدِي وَرَسُولِي، سَمَّيْتُكَ المُتَوَكَّلَ لَيْسَ بِفَظٌ وَلَا غَلِيظٌ وَلَا سَخَّابِ فِي الْأَسْوَاقِ، وَلَا يَدْفَعُ بِالسَّيِّئَةِ السَّيِّئَةَ، وَلَكِنْ يَعْفُو وَيَغْفِرُ ، وَلَنْ يَقْبِضَهُ اللهُ حَتَّى۲ يُقِيمَ بِهِ الْمِلَّةَ الْعَوْجَاءَ، بِأَنْ يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، وَيَفْتَحُ بِهَا أَعْيُنَا عُمْيًا وَآذَانًا صُمَّا وَقُلُوبًا غُلْفًا». رَوَاهُ الْبُخَارِيُّ، وَكَذَا الدَّارِمِيُّ عَنْ عَطَاءٍ عَنِ ابْنِ سَلَامٍ نَحْوَهُ.
Ata ibn Yasar narrated: I met Abdullah ibn Amr ibn Al-As and said, “Tell me about the attributes of the Messenger of Allah (ﷺ) in the Torah.” He said, “Yes, by Allah, he is described in the Torah with some of his attributes in the Qur’an: O Prophet, We have sent you as a witness, a bringer of glad tidings, and a warner and a refuge 1 for the unlettered. You are My servant and My Messenger; I have named you Al-Mutawakkil (the one who relies on Allah). He is neither harsh nor coarse, nor one who shouts in the markets. He does not repel evil with evil but pardons and forgives. Allah will not take him until 2 he straightens the crooked religion by making them say, ‘There is no god but Allah,’ and opens blind eyes, deaf ears, and sealed hearts.” [Narrated by Bukhari, and similarly by Ad-Darimi from Ata from Ibn Salam]
Notes / الحواشي
1 His statement: “a refuge for the unlettered”: They were called unlettered because their Prophet was unlettered. This interpretation is more fitting here to encompass the entire nation, leaving no ground for the Jews’ claim that he was sent only to the Arabs, especially since Allah said: We have not sent you except as a mercy to all the worlds [Saba: 28]. Hence, he said, “If Moses were alive, he would have no choice but to follow me.” Ibn Al-Malik said: “Refuge” may mean protecting his people from the punishment of extermination or preserving them from punishment as long as he is among them, as Allah said: Allah would not punish them while you are among them [Al-Anfal: 33]. (As stated in Al-Mirqat)
2 His statement: “until he straightens the crooked religion”: Al-Qadi said: This refers to the religion of Abraham, which had become distorted during the period of cessation, altered, and changed until the Prophet (ﷺ) restored and perpetuated it. (As stated in Al-Mirqat)
۱ قوله: وحرز الأميين: إنما سموا أميين لكون نبيهم أميا. ولعل هذا الوجه في هذا المقام أوجه ليشمل جميع الأمة، ولا يبق متمسك لليهود على ما زعموا من أنه مبعوث إلى العرب خاصة؛ فإنه بذكره لا ينفي ما عداه، لا سيما وقد قال تعالى: ﴿وَما أَرْسَلْنَاكَ إِلَّا كَافَةَ لِلنَّاسِ بَشِيرًا وَنَذِيرًا ﴾ (سبأ: ۲۸ ، ولهذا قال : «الو كان موسى حيا لما وسعه إلا اتباعي». قال ابن الملك: ويجوز أن يكون المراد بالحرز حفظ قومه من عذاب الاستئصال أو الحفظ لهم من العذاب ما دام فيهم. قال تعالى: ﴿وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ﴾ (الأنفال: ۳۳). كذا في «المرقاة».
۲ قوله: حتى يقيم به الملة العوجاء: قال القاضي: يريد به ملة إبراهيم؛ فإنها قد اعوجت في أيام الفترة، فزيدت ونقصت، وغيرت وبدلت، وما زالت كذلك حتى قام الرسول ، فأقامها الله وأدامها. كذا في «المرقاة».
وَعَنْ كَعْبٍ يَحْكِي عَنْ التَّوْرَاةِ قَالَ: نَجِدُ مَكْتُوبًا مُحَمَّدٌ رَسُولُ اللَّهِ عَبْدِي الْمُخْتَارُ لَا فَقٌّ وَلَا غَلِيظٌ وَلَا سَخَابٌ فِي الْأَسْوَاقِ وَلَا يَجْزِي بِالسَّيِّئَةِ السَّيِّئَةَ، وَلَكِنْ يَعْفُو وَيَغْفِرُ، مَوْلِدُهُ بِمَكَّةَ وَهِجْرَتُهُ بِطيبَةَ، وَمُلْكُهُ بِالشَّامِ، وَأُمَّتُهُ الْحَمَّادُوْنَ يَحْمَدُوْنَ اللَّهَ في السَّرَّاءِ وَالضَّرَّاءِ، يَحْمَدُوْنَ اللهَ فِي كُلِّ مَنْزِلَةٍ، وَيُكَبِّرُونَهُ عَلَى كُلِّ شَرَفٍ، رعاة لِلشَّمْسِ، يُصَلُّونَ۱ الصَّلَاةَ إِذَا جَاءَ وَقْتُهَا ، يَتَأَزَّرُوْنَ عَلَى أَنْصَافِهِمْ، وَيَتَوَضَّؤُوْنَ عَلَى أَطْرَافِهِمْ، مُنَادِيهِمْ يُنَادِي فِي جَوِّ السَّمَاءِ، صَفُهُمْ فِي الْقِتَالِ وَصَفُهُمْ فِي الصَّلَاةِ سَوَاءٌ، لَهُمْ بِاللَّيْلِ دَوِيُّ كَدَوِيُّ النَّحْلِ». هَذَا لَفْظُ الْمَصَابِيحِ». وَرَوَى الدَّارِمِيُّ مَعَ تَغْيِيرِ يَسِيرٍ.
Ka’b narrated from the Torah: “We find it written: Muhammad, the Messenger of Allah, My chosen servant, is neither poor nor harsh nor noisy in the markets. He does not repay evil with evil but pardons and forgives. His birthplace is Makkah, his migration is to Taybah (Madinah), his dominion is in Sham, and his nation is the oft-praising, praising Allah in prosperity and adversity, praising Allah in every situation, glorifying Him on every elevation, shepherds of the sun, praying 1 the prayer when its time arrives, wearing garments to their waists, performing ablution on their limbs, their caller calling in the open sky, their ranks in battle and prayer being equal, with a humming at night like the humming of bees.” This is the wording of Al-Masabih, and Ad-Darimi narrated it with slight variation.
Notes / الحواشي
1 His statement: “praying the prayer when its time arrives”: Its apparent meaning aligns with what Al-Shafi’i said: It is recommended to hasten every prayer. The evidence against this is what we narrated about the recommendation to delay some prayers. Its meaning, as stated in Al-Mirqat, is that they observe the sun’s movement to know the prayer times so as not to miss them.
۱ قوله : يصلون الصلاة إذا جاء وقتها بظاهر معناه ما قال الشافعي : يستحب التعجيل في كل صلاة، والحجة عليه ما رويناه في استحباب تأخير بعض الصلوات. فمعناه ما قال في المرقاة»: قوله: يصلون الصلاة إذا جاء وقتها استئناف تعليل لما سبق، أي يراقبون ذلك وينظرون سيرها ليعرفوا مواقيت الصلاة؛ كيلا يفوت عنهم الصلاة في وقتها، فتأمل.
وَعَنْ عَبْدِ اللهِ بْنِ سَلَامٍ (رضي الله عنه) قَالَ: مَكْتُوبٌ۱ فِي التَّوْرَاةِ صِفَةُ مُحَمَّدٍ وَعِيسَى ابْنِ مَرْيَمَ يُدْفَنُ مَعَهُ. قَالَ أَبُوْ مَوْدُودٍ: وَقَدْ۲ بَقِيَ فِي الْبَيْتِ مَوْضِعُ قَبْرٍ. رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn Salam (may Allah be pleased with him) narrated: “It is written 1 in the Torah the attribute of Muhammad and Eesa (Jesus), son of Maryam (Mary), will be buried with him.” Abu Mawdud said: “There remains 2 a place for a grave in the chamber.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “It is written in the Torah”: This is the predicate of “the description of Muhammad,” meaning his attributes. The statement “and Eesa (Jesus), son of Maryam (Mary), will be buried with him” is conjoined to the subject, meaning it is also written that Eesa (Jesus) will be buried with him. (As stated in Al-Mirqat)
2 His statement: “There remains in the chamber”: Meaning in Aisha’s chamber, a place for his grave. Sheikh Al-Jazari and others who entered the chamber reported seeing three graves: the Prophet (ﷺ) at the front, Abu Bakr behind him with his head at the Prophet’s back, and Umar similarly behind Abu Bakr with his head at the Prophet’s feet. A place for one grave remains beside Umar. It is reported that Eesa (Jesus), after staying on earth, will perform Hajj and Umrah, die between Makkah and Madinah, be carried to Madinah, and buried in the noble chamber beside Umar, so these two noble companions will be alongside these two great prophets, peace and blessings be upon them, and may Allah be pleased with them until the Day of Resurrection. (As stated in Al-Mirqat)
۱ قوله مكتوب في التوراة: خبر قوله: صفة محمد، أي نعته، وجملة قوله: وعيسى بن مريم يدفعن معه عطف على المبتدأ، أي ومكتوب فيها أيضا أن عيسى يدفن معه. كذا في «المرقاة».
۲ قوله: وقد بقي في البيت أي في حجرة عائشة موضع قبره، فقد قال الشيخ الجزري وكذا أخبرنا غير واحد ممن دخل الحجرة، ورأى القبور الثلاثة على هذه الصفة النبي الله مقدم، وأبو بكر متأخر عنه رأسه تجاه ظهر النبي ، ورأس عمر كذلك من أبي بكر تجاه رجلي النبي ، وبقي موضع قبر واحد إلى جنب عمر، وقد جاء أن عيسى علا بعد لبثه في الأرض يحج ويعود، فيموت بين مكة والمدينة، فيحمل إلى المدينة، فيدفن في الحجرة الشريفة إلى جنب عمر ، فيبقى هذان الصحابيان الكريمان مصحوبين هذين النبيين العظيمين عليهما الصلاة والسلام ورضي الله عنهما إلى يوم القيامة. كذا في «المرقاة».
وَعَنْ أَبِي ذَرِّ الْغِفَارِى (رضي الله عنه) قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ! كَيْفَ عَلِمْتَ أَنَّكَ نَبِيُّ حَتَّى اسْتَيْقَنْتَ؟ فَقَالَ: «يَا أَبَا ذَرٍّ ، أَتَانِي مَلَكَانِ وَأَنَا بِبَعْضِ بَطْحَاءِ مَكَّةَ، فَوَقَعَ أَحَدُهُمَا إِلَى الْأَرْضِ وَكَانَ الْآخَرُ بَيْنَ السَّمَاءِ وَالْأَرْضِ ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ : أَهُوَ هُوَ؟ قَالَ: نَعَمْ.قَالَ: فَزِنْهُ بِرَجُلٍ فَوُزِنْتُ بِهِ فَوَزَنْتُهُ ، ثُمَّ قَالَ: زِنْهُ بِعَشَرَةٍ فَوُزِنْتُ بِهِمْ فَرَجَحْتُهُمْ، ثُمَّ قَالَ: زِنْهُ بِمِائَةٍ، فَوُزِنْتُ بِهِمْ فَرَجَحْتُهُمْ، ثُمَّ قَالَ: زِنْهُ بِأَلْفِ فَوُزِنْتُ بِهِمْ فَرَجَحْتُهُمْ، كَأَنِّى أَنْظُرُ إِلَيْهِمْ يَنْتَثِرُونَ۱ عَلَى مِنْ خِفَّةِ الْمِيزَانِ. قَالَ: فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: لَوْ وَزَنْتَهُ۲ بِأُمَّتِهِ لَرَجَحَهَا». رَوَاهُ الدَّارِميُّ.
Abu Dharr Al-Ghifari (may Allah be pleased with him) narrated: I said, “O Messenger of Allah! How did you know you were a prophet until you were certain?” He said: “O Abu Dharr, two angels came to me while I was in a valley of Makkah. One descended to the earth, and the other remained between heaven and earth. One said to the other, ‘Is it him?’ He said, ‘Yes.’ He said, ‘Weigh him against one man.’ I was weighed against him and outweighed him. Then he said, ‘Weigh him against ten.’ I was weighed against them and outweighed them. Then he said, ‘Weigh him against a hundred.’ I was weighed against them and outweighed them. Then he said, ‘Weigh him against a thousand.’ I was weighed against them and outweighed them, as if I saw them scattering 1 due to the lightness of the scale. One said to the other, ‘If you weighed him 2 against his nation, he would outweigh them.’” [Narrated by Ad-Darimi]
Notes / الحواشي
1 His statement: “scattering”: The pronoun refers to the thousand weighed, meaning they fell due to the lightness of that side of the scale. The Hadith indicates that the Prophet (ﷺ) recognized his prophethood through extraordinary signs. The truth is that his knowledge of it was innate in his heart, and these were confirmations and supports. The priMaryam (Mary) purpose is to inform and teach the nation, indicating that he attained this knowledge that day, just as his life aligns with the Torah. (As stated in Al-Lama’at)
2 His statement: “If you weighed him against his nation, he would outweigh them”: At-Tibi said: This indicates that just as the nation needs extraordinary signs to verify the Prophet’s truthfulness after scrutiny, the Prophet also needs such signs to confirm his prophethood. This also addresses the well-known issue regarding Abraham’s question: My Lord, show me how You give life to the dead [Al-Baqarah: 260]. (As stated in Al-Mirqat)
۱ قوله: ينتثرون على الضمير للألف الموزون أي يتساقطون على من خفة تلك الكفة. وفي الحديث أن للرسول ﷺ استدلالا بالخوارق على معرفة نبوته، والحق أن علمه بذلك ضروري واقع في القلب، وهذه مؤكدات ومؤيدات لذلك على أن الغرض الأصلي من بيان ذلك تعريف الأمة وتعليمهم، والمقصود أنه حصل له العلم منه ذلك اليوم، وهذا كما أن سيرته موافقة للتوراة. كذا في «اللمعات».
۲ قوله: لو وزنته بأمته لرجحهما قال الطيبي: وفيه أن الأمة كما يفتقرون في معرفة كون النبي صادقا إلى إظهاره خوارق العادت بعد التحري، كذلك النبي يفتقر في معرفته كونه نبيا إلى أمثال هذه الخوارق. قلت: وهذا أيضا يصلحأن يكون جوابا عن الإشكال المذكور المشهور في سؤال إبراهيم : رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى (البقرة: ٢٦٠). كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: كُتِبَ عَلَيَّ النَّحْرُ وَلَمْ يُكْتَبْ عَلَيْكُمْ، وَأُمِرْتُ بِصَلَاةِ الضُّحَى وَلَمْ تُؤْمَرُوا بِهَا». رَوَاهُ الدَّارَقُطْنِي. وَرَوَى مِنْ طُرُقٍ أُخْرَى وَهُوَ ضَعِيفٌ عَلَى كُلِّ حَالَّ.
وَرَوَى ابْنُ مَاجَهِ عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ كَانَ لَهُ سَعَةٌ وَلَمْ يُضَحٌ فَلَا يَقْرَبَنَّ مُصَلَّانَا». وَأَخْرَجَهُ الْحَاكِمُ.
وَقَالَ: صَحِيحُ الْإِسْنَادِ، وَمِثْلُ هَذَا الْوَعِيدِ لَا يَلْحَقُ بِتَرْكِ غَيْرِ الْوَاجِبِ.
وَرَوَى الْبُخَارِيُّ عَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: مَا رَأَيْتُ النَّبِيَّ ﷺ سَبَّحَ سُبْحَةَ الضُّحَى، وَإِنِّي لَأُسَبِّحُهَا.
وَفِي رِوَايَةٍ لَهُ عَنْ مُوَرِّقٍ قَالَ: قُلْتُ لِابْنِ عُمَرَ: أَتُصَلِّي الضُّحَى؟ قَالَ: لَا ، قُلْتُ: فَعُمَرُ؟ ۱ قَالَ: لَا ، قُلْتُ: فَأَبُو بَكْرٍ؟ قَالَ: لَا ، قُلْتُ: فَالنَّبِيُّ ﷺ ؟ قَالَ: لَا إِخَالُهُ ۱
قَالَ الْعَلَامَةُ الْعَيْنِيُّ رَحِمَهُ اللهُ: قِيلَ: صَلَاةُ الضُّحَى كَانَتْ وَاجِبَةً عَلَى النَّبِيِّ ﷺ ، وَيَرُدُّهُ حَدِيثُ عَائِشَةَ وَمُوَرِّقٍ رَضِيَ اللهُ تَعَالَى عَنْهُمَا ، وَقِيلَ : كَانَتْ مِنْ خَصَائِصِهِ ، وَرُدَّ بِأَنَّ ذَلِكَ لَمْ يَثْبُتْ بِخَبَرٍ صَحِيحٍ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Sacrifice was prescribed for me but not for you, and I was commanded to perform the forenoon prayer, but you were not.” [Narrated by Ad-Daraqutni, and through other chains, but it is weak in all cases]
Ibn Majah narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Whoever has the means and does not offer a sacrifice should not approach our prayer place.” [Narrated by Al-Hakim, who said: Its chain is authentic, but such a warning does not apply to abandoning something non-obligatory]
Bukhari narrated from Aisha (may Allah be pleased with her) that she said: “I never saw the Prophet (ﷺ) perform the forenoon prayer, but I perform it.”
In another narration from Bukhari, Muwarriq said: I asked Ibn Umar, “Do you pray the forenoon prayer?” He said, “No.” I said, “What about Umar?” He said, “No.” I said, “What about Abu Bakr?” He said, “No.” I said, “What about the Prophet (ﷺ)?” He said, “I don’t think so 1.”
Al-Allamah Al-Ayni (may Allah have mercy on him) said: It is said that the forenoon prayer was obligatory for the Prophet (ﷺ), but this is refuted by the Hadith of Aisha and Muwarriq (may Allah be pleased with them). It is also said that it was one of his unique practices, but this is not established by a sound report.
Notes / الحواشي
1 His statement: “I don’t think so”: Al-Allamah Al-Ayni said: Ibn Umar’s negation refers to not performing it regularly, not its occurrence altogether. Similarly, Aisha’s Hadith: “I never saw the Messenger of Allah (ﷺ) perform the forenoon prayer,” means he did not perform it consistently. It is established in Muslim that he prayed four rak’ahs, so her negation means he did not maintain it regularly. He may have abandoned it fearing it would be made obligatory. Al-Nawawi said in Al-Khulasah, quoting scholars: Aisha’s statement means he did not perform it consistently but prayed it occasionally. This reconciles the Hadiths. Thus, it is said in Ad-Durr Al-Mukhtar: Four rak’ahs or more are recommended for the forenoon prayer according to the sound opinion. In Radd Al-Muhtar: Its recommendation is the preferred view, as affirmed in Al-Ghaznawiyyah, Al-Hawi, Ash-Shar’ah, Al-Miftah, At-Tabyin, and others. Some said it is not recommended based on Ibn Umar’s denial in Sahih Al-Bukhari. The evidence for its recommendation is elaborated in Sharh Al-Munyah. (As stated in Al-Lama’at)
۱ قوله : لا أخاله : قال العلامة العيني : المراد من نفي ابن عمر نفي المداومة لا نفي الوقوع أصلا، ونظير ذلك حديث عائشة: ما رأيت رسول الله الله يسبح سبحة الضحى، الحديث. ومع هذا ثبت عنها في «مسلم» أنه كان يصلي أربعا، فمرادها في النفي عدم المداومة، كما حكى النووي في الخلاصة عن العلماء: أن معنى قول عائشة: ما رأيته يسبح سبحة الضحى، أي لم يداوم عليها، وكان يصليها في بعض الأوقات، فتركها خشية أن يفرض، قال: وبهذا يجمع بين الأحاديث. لذلك قال في الدر المختار: وندب أربع فصاعدا في الضحى على الصحيح. وفي رد المحتار: ندبها هو الراجح كما جزم في الغزنوية» و«الحاوي» و«الشرعة» و«المفتاح» و «التبيين وغيرها. وقيل: لا تستحب لما في صحيح البخاري من إنكار ابن عمر لها اهـ. إسماعيل. وبسط الأدلة على استحبابها في شرح المنية».