بَابُ مَنَاقِبِ أَبِي بَكْرٍ وَعُمَرَؓThe Virtues of Abu Bakr and Umar (RA)
عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)َنْ رَسُوْلِ اللهِ ﷺ قَالَ: بَيْنَمَا رَجُلٌ يَسُوقُ بَقَرَةً إِذْ أَعْيَا فَرَكِبَهَا، فَقَالَتْ: إِنَّا لَمْ تُخْلَقْ۱ لِهَذَا، إِنَّمَا خُلِقْنَا لِحَرَاثَةِ الْأَرْضِ». فَقَالَ النَّاسُ: سُبْحَانَ اللَّهِ! بَقَرَةً تَكَلَّمُ فَقَالَ رَسُولُ اللهِ : فَإِنِّي۲ أُومِنُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ» وَمَا هُمَا ثَمَّ، وَقَالَ: بَيْنَمَا رَجُلٌ فِي غَنَمٍ لَهُ إِذْ عَدَا ۳ الذَّئْبُ عَلَى شَاةٍ مِنْهَا، فَأَخَذَهَا فَأَدْرَكَهَا صَاحِبُهَا، فَاسْتَنْقَذَهَا، فَقَالَ لَهُ الذَّنْبُ : فَمَنْ لَهَا يَوْمَ ٤ السَّبُعِ يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي».
فَقَالَ النَّاسُ: سُبْحَانَ اللهِ ذِئْبٌ يَتَكَلَمُ، فَقَالَ: «أُومِنُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ» وَمَا هُمَا ثَمَّ مُتَّفَقٌ عَلَيْهِ، وَقَالَ فِي رَدَّ الْمُخْتَارِ»: وَجَازَ رُكُوبُ النَّوْرِ وَتَحْمِيلُهُ، وَقِيلَ: لَا يُفْعَلُ٥ ؛ لِأَنَّ كُلَّ نَوْعٍ مِنَ الْأَنْعَامِ خُلِقَ لِعَمَلٍ، فَلَا يُغَيَّرُ أَمْرُ اللَّهِ تَعَالَى.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “While a man was driving a cow, he became tired and rode it. The cow said: ‘We were not created 1 for this; we were created for tilling the land.’ The people said: ‘Glory be to Allah! A cow speaking?’ The Messenger of Allah (ﷺ) said: ‘I believe in it 2, and so do Abu Bakr and Umar,’ though they were not present. He also said: ‘While a man was among his sheep, a wolf attacked 3 one of them and took it. The owner caught up and rescued it. The wolf said to him: ‘Who will protect it on the day 4 of the beast, when it has no shepherd but me?’ The people said: ‘Glory be to Allah! A wolf speaking?’ He said: ‘I believe in it, and so do Abu Bakr and Umar,’ though they were not present.” [Agreed Upon] In Radd al-Mukhtar, it is said: “Riding or loading a cow is permissible, but some say it should not be done 5, as each type of livestock was created for a specific purpose, and Allah’s command should not be altered.”
Notes / الحواشي
1 His statement “We were not created for this”: meaning for riding. His statement “The people said”: refers to those present. His statement “speaking” is the present tense with one taa omitted, meaning the cow speaks, though it is among silent animals. (As stated in Al-Mirqat)
2 His statement “I believe in it”: is the response to an implied condition, i.e., the people found it astonishing, but I do not, and I believe in it, as do Abu Bakr and Umar. If you ask: How did he attribute belief to Abu Bakr and Umar when they were unaware and did not affirm it? We say: It means it is their nature to believe and affirm it without hesitation if informed. At-Turbashti said: He specified them for their certainty reaching the level of absolute conviction, where the truth is unveiled, leaving no room for astonishment. Ibn al-Malik said: His statement “in it” means I affirm what the angel informed me about the cow’s speech, as do Abu Bakr and Umar due to their strong faith in what I convey. (Derived from Al-Lama’at and Al-Mirqat)
3 His statement “attacked”: means it pounced on one of the sheep from the flock. (As stated in Al-Mirqat)
4 His statement “the day of the beast”: refers to a time of trials when people abandon their livestock, leaving no shepherd, and it becomes prey for wolves and beasts, with the wolf acting as its sole guardian. This warns of severe trials and hardships where people neglect their livestock, allowing beasts to seize them unhindered. (As stated in Al-Mirqat)
5 His statement “it should not be done”: In Al-Mirqat, it is said: The cow’s statement “We were not created for this, but for tilling” indicates that riding or loading cows is undesirable, as Ibn al-Malik noted, with the restriction being relative to emphasize the prior point. Ibn Hajar said: It suggests animals should only be used as custoMaryam (Mary). It may also imply exalting their created purpose without absolute restriction, as it is agreed they are created for slaughter and consumption. I say: The Hadith undoubtedly negates the permissibility of riding cows, especially since Allah affirmed it. The discussion is not about their slaughter or consumption, as these are established necessities in religion, exempted by Sharia and custom. (As stated in Al-Mirqat)
۱ قوله : لم نخلق لهذا: أي للركوب. وقوله: فقال الناس أي الحاضرون. وقوله: تكلم» بضم الميم مضارع حذف منه إحدى التاءين، أي البقرة تتكلم، والحال أنها من الحيوانات الصامتة. كذا في «المرقاة».
۲ قوله: فإني أؤمن به جزاء شرط محذوف أي كان الناس يستغربونه ويتعجبون منه؛ فإني لا أستغربه وأؤمن به أنا وأبو بكر وعمر، فإن قلت: كيف أخبر الله بإيمان أبي بكر وعمر مع أنهما لم يعلمها، ولم يصدر عنهما الإيمان به؟ قلنا: المراد أنه من شأنه أنهما إن أطلعا عليه آمنا عليه وصدقا به، ولا يتردّدان. وقال التوربشتي: إنما أراد بذلك تخصيصهما بالتصديق الذي بلغ عين اليقين، وكوشف صاحبه بالحقيقة التي ليس وراءها للتعجب مجال. قال ابن الملك: قوله: به» أي أصدق أنا بما أخبرني به الملك من تكلم البقرة وأبو بكر وعمر لقوة إيمانهما بما أخبرت. التقطته من اللمعات» و«المرقاة».
۳ قوله: عدا: أي حمل على شاة منها أي من قطعة الغنم. كذا في «المرقاة».
٤ قوله : يوم السبع فالمراد به من لها عند الفتن حين يتركها الناس، لا راعي لها نهبة للذئاب والسباع، فجعل السبع لها راعيا؛ إذ هو منفرد بها. وهذا إنذار بما يكون من الشدائد والفتن التي يهمل الناس فيها مواشيهم، فيتمكن منها السباع بلا مانع. كذا في «المرقاة».
٥ قوله : لا يفعل إلخ : قال في المرقاة»: وفي قوله: لم نخلق لهذا إنما خلقنا الحراثة دلالة على أن ركوب البقر والحمل عليها غير مرضي كما ذكره ابن الملك فالحصر إضافي لتأكيد ما قبله. وقال ابن حجر: استدل به على أن الدواب لا تستعمل إلا فيما جرت العادة باستعمالها فيه. ويحتمل أن يكون ذلك إشارة إلى تعظيم ما خلقت لأجله ولم يرد الحصر في ذلك؛ لأنه غير مراد اتفاقا؛ لأن من جملة ما خلقت له أن تذبح وتؤكل بالاتفاق. قلت: لا شك أن الحديث يفيد نفي جواز ركوب البقر، لا سيما وقد قرره ل لنا، وليس الكلام في ذبحها وأكلها؛ لأنهما معلومان من الدين بالضرورة فهما مستثنيان شرعا وعرفا. كذا في المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: إِنِّي لَوَاقِفُ فِي قَوْمٍ فَدَعَوُا اللَّهَ لِعُمَرَ، وَقَدْ۱ وُضِعَ عَلَى سَرِيرِهِ إِذَا رَجُلٌ مِنْ خَلْفِي قَدْ وَضَعَ مِرْفَقَهُ عَلَى مَنْكِبِي، يَقُولُ: يَرْحَمُكَ اللَّهُ، إِنِّي لَأَرْجُو أَنْ يَجْعَلَكَ اللهُ مَعَ صَاحِبَيْكَ، لِأَنِّي كَثِيرًا مَا كُنْتُ أَسْمَعُ رَسُولَ اللَّهِ ﷺ يَقُولُ: كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَفَعَلْتُ وَأَبُو بَكْرٍ۲ وَعُمَرُ، وَانْطَلَقْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَدَخَلْتُ وَأَبُو بَكْرٍ وَعُمَرُ ، وَخَرَجْتُ وَأَبُو بَكْرٍ وَعُمَرُ». قَالَ ابْنُ عَبَّاسٍ: فَالْتَفَتُ فَإِذَا عَلِيُّ بْنُ أَبِي طَالِبٍ. مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with them both) narrated: “I was standing among people who were praying for Umar, who had been placed 1 on his bier. A man behind me, resting his elbow on my shoulder, said: ‘May Allah have mercy on you. I hope Allah will place you with your two companions, for I often heard the Messenger of Allah (ﷺ) say: “I was with Abu Bakr and Umar, I did 2 with Abu Bakr and Umar, I set out with Abu Bakr and Umar, I entered with Abu Bakr and Umar, I went out with Abu Bakr and Umar.”’ I turned, and it was Ali ibn Abi Talib.” [Agreed Upon]
Notes / الحواشي
1 His statement “had been placed on his bier”: a circumstantial clause for Umar (may Allah be pleased with him), meaning when he departed from this world, he was placed on his bier for washing, attended by a group of his companions. His statement “on my shoulder”: with a fathah on the mim and kasrah on the kaf, meaning addressing Umar. His statement “with your two companions”: meaning the Prophet and Abu Bakr, either in the grave or in Paradise, as As-Suyuti noted. At-Tibi said: The lam in “for I” explains “that Allah will place you with your two companions,” meaning I hope you will be with them in the realm of sanctity, as I often heard, with “often” emphasizing frequency. (As stated in Al-Mirqat)
2 His statement “and Abu Bakr and Umar”: permits conjunction with a connected nominative pronoun without emphasis or separation, which grammarians deem weak in prose, but Al-Maliki said it is valid in both poetry and prose. (As stated in Al-Mirqat)
۱ قوله : وقد وضع على سريره: جملة حالية من «عمر»، والمعنى أنه وضع عمر يوم مات على سريره للغسل، وحضره جمع من أصحابه. وقوله: «على منكبي بفتح ميم وكسر كاف يقول أي مخاطبا لعمر. وقوله: «مع صاحبيك» أي النبي وأبي بكر في القبر أو في الجنة، ذكره السيوطي. قال الطيبي واللام في قوله: «لأني» تعليل لقوله: «أن يجعلك الله مع صاحبيك أي أرجوا أن يجعلك معهما في عالم القدس. لأني كثيرا ما كنت» بزيادة «ما» لإفادة المبالغة في الكثرة. كذا في «المرقاة».
۲ قوله: وأبو بكر وعمر دل على جواز العطف على الضمير المرفوع المتصل بلا تأكيد وفصل، وهو مما لا يجيزه النحويون في النثر إلا على ضعف، والصحيح جوازه نظما ونثرا، كما قاله المالكي. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ أَهْلَ الْجَنَّةِ لَيَرَوْنَ أَهْلَ۱ عِلِّيِّينَ كَمَا تَرَوْنَ الْكَوْكَبَ الدُّرِّيَّ فِي أُفُقِ السَّمَاءِ، إِنَّ أَبَا بَكْرٍ وَعُمَرَ مِنْهُمْ وَأَنْعَمَا۲ ». رَوَاهُ الْبَغَوِي فِي شَرْحِ السُّنَّةِ». وَرَوَى نَحْوَهُ أَبُوْ دَاوُدَ وَالتَّرْمِذِيُّ وَابْنِ مَاجَه.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The people of Paradise will see the people 1 of the highest ranks like you see a shining star on the horizon. Abu Bakr and Umar are among them, and they are favored 2.” [Narrated by Al-Baghawi in Sharh as-Sunnah, with similar narrations by Abu Dawud, At-Tirmidhi, and Ibn Majah]
Notes / الحواشي
1 His statement “the people of the highest ranks”: their station and rank are of utmost elevation. His statement “shining” with a dammah on the dal and tashdid on the ya, meaning bright like a pearl or dispelling surrounding darkness with its light. (As stated in Al-Mirqat)
2 His statement “and they are favored”: meaning they exceed in degree and rank beyond being among the highest. It is also said: It means they entered bliss, as one says “he entered the north” for entering a cold place, conjoined with an implied “they are settled among them,” meaning settled and favored. (As stated in Al-Mirqat)
۱ قوله: أهل عليين: أي مقامهم ومنزلتهم في غاية من العلو والارتفاع. وقوله: «الدري» بضم الدال وتشديد التحتية المضيء كالدر أو الدافع بنوره ظلمة ما حوله. كذا في «المرقاة».
۲ قوله: وانعهما : أي زادا في الدرجة والرتبة وتجاوزا عن كونهما أهل عليين في المنزلة. وقيل: المعنى دخلا في النعيم، كما يقال: أشمل» إذا دخل في الشمال، وهو عطف على المقدر في منهم، أي استقرا منهم وأنعما. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَبُو بَكْرٍ وَعُمَرُ سَيِّدًا ۱ كُهُولِ أَهْلِ الْجَنَّةِ مِنْ۲ الْأَوَّلِينَ وَالْآخِرِينَ إِلَّا النَّبِيِّينَ وَالْمُرْسَلِينَ». رَوَاهُ التَّرْمِذِيُّ، وَرَوَاهُ ابْنِ مَاجَهِ عَنْ عَلِيَّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Abu Bakr and Umar are the leaders 1 of the mature adults of the people of Paradise from 2 the earlier and later generations, except the prophets and messengers.” [Narrated by At-Tirmidhi, and by Ibn Majah from Ali]
Notes / الحواشي
1 His statement “leaders of the mature adults of the people of Paradise”: The ranks of Paradise are attained based on intellectual and practical perfections acquired in this world. One who grows in Allah’s worship and persists until maturity has greater intellectual and practical strength than others. Since the Prophet favored his two companions over the mature adults of Paradise, where there are no mature adults, as the people of Paradise are youthful, it means they surpass those who perfected their intellect in this world. If they excel over such, their superiority over others is clearer. (As stated in Al-Kawkab ad-Durri)
2 His statement “from the earlier”: meaning the saints of past nations, making them superior to the Companions of the Cave, the believer of Pharaoh’s people, and Al-Khidr if considered a saint. “And the later”: meaning the saints, scholars, and martyrs of this nation, except the prophets and messengers, excluding Eesa (Jesus) (peace be upon him) and Al-Khidr if considered a prophet. (As stated in Al-Mirqat)
۱ قوله: سیدا كهول أهل الجنة: لا شك أن حصول درجات الجنة ومراتبها على حسب الكمالات العلمية والعملية التي حصلها المرء في أيام بقائه في الدنيا، فمن نشأ في عبادة الله، وشب فيها حتى بلغ سن الكهولة، تكون قوته العلمية والعملية أزيد ممن ليس كذلك، فلما فضل النبي صاحبيه على كهول الجنة، وليس هناك كهل، وإنما أهل الجنة جرد مرد كان المقصود تفضيلهما على من أكمل قوتيه العلمية في دار الدنيا، وأما إذا فضلا على من كان كذلك كان فضلهما على من ليس كذلك أوضح وأبين. كذا في الكوكب الدري».
۲ قوله: من الأولين: أي من أولياء الأمم المتقدمة، فيكونان أفضل من أصحاب الكهف ومؤمن آل فرعون، ومن الخضر أيضًا على القول بأنه ولي، والآخرين» أي من أولياء هذه الأمة وعلمائهم وشهدائهم إلا النبيين والمرسلين، فخرج عيسى عليه السلام، وكذا الخضر على القول بنبوته. كذا في «المرقاة».
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : إِنِّي لَا أَدْرِي مَا بَقَائِي فِيكُمْ فَاقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَرَ». رَوَاهُ التَّرْمِذِيُّ.
Hudhayfah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I do not know how long I will remain among you, so follow the two after me, Abu Bakr and Umar.” [Narrated by At-Tirmidhi]
وَعَنْ أَنَسٍ (رضي الله عنه)قَالَ : كَانَ رَسُولُ اللهِ ﷺ إِذَا دَخَلَ الْمَسْجِدَ لَمْ يَرْفَعْ أَحَدٌ رَأْسَهُ ۱غَيْرَ أَبِي بَكْرٍ وَعُمَرَ، كَانَا يَتَبَسَّمَانِ إِلَيْهِ وَيَتَبَسَّمُ إِلَيْهِمَا. رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated: “When the Messenger of Allah (ﷺ) entered the mosque, no one raised their head 1 except Abu Bakr and Umar. They would smile at him, and he would smile at them.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement “their head”: meaning out of reverence for his assembly and observance of etiquette during his ease and familiarity. His statement “They would smile”: smiling signifies complete ease among them. (As stated in Al-Mirqat)
۱ قوله: رأسه أي رأس نفسه لهيبة مجلسه ورعاية الأدب حال انبساطه وأنسه. وقوله: «كانا يتبسمان إلخ» والتبسم مجاز عن كمال الانبساط فيما بينهم. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ النَّبِيَّ اللَّهِ خَرَجَ ذَاتَ يَوْمٍ وَدَخَلَ الْمَسْجِدَ وَأَبُو بَكْرٍ وَعُمَرُ، أَحَدُهُمَا ۱ عَنْ يَمِينِهِ وَالْآخَرُ عَنْ شِمَالِهِ وَهُوَ آخِذُ بِأَيْدِيهِمَا فَقَالَ: «هَكَذَا نُبْعَثُ يَوْمَ الْقِيَامَةِ». رَوَاهُ التَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) went out one day and entered the mosque with Abu Bakr and Umar, one 1 on his right and the other on his left, holding their hands. He said: “This is how we will be raised on the Day of Resurrection.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement “one on his right”: apparently a structured enumeration, left to the listener’s judgment due to its clarity. (As stated in Al-Mirqat)
۱ قوله : أحدهما عن يمينه إلخ الظاهر أنه نوع لف ونشر مرتب، فوض إلى رأي السامع لظهوره عنده. كذا في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ حَنْطَبٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ رَأَى أَبَا بَكْرٍ وَعُمَرَ فَقَالَ: هَذَانِ ۱السَّمْعُ وَالْبَصَرُ». رَوَاهُ التَّرْمِذِيُّ مُرْسَلًا.
وَقَالَ السُّيُوطِيُّ فِي الْجَامِعِ الصَّغِير»: وَرَوَى نَحْوَهُ أَبُوْ يَعْلَى فِي مُسْتَدِهِ عَنِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ ابْنِ حَنْطَبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ مَرْفُوْعًا، وَقَالَ ابْنُ عَبْدِ الْبَرِّ وَرَوَاهُ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ» عَنِ ابْنِ عَبَّاسٍ(رضي الله عنهما) ، مَرْفُوْعًا، وَالْخَطِيبُ عَنْ جَابِرٍ(رضي الله عنه) مَرْفُوْعًا.
Abdullah ibn Hantab (may Allah be pleased with him) narrated that the Prophet (ﷺ) saw Abu Bakr and Umar and said: “These two 1 are the hearing and the sight.” [Narrated by At-Tirmidhi as a mursal Hadith] As-Suyuti said in Al-Jami’ as-Saghir: A similar narration was reported by Abu Ya’la in his Musnad from Al-Muttalib ibn Abdullah ibn Hantab, from his father, from his grandfather, as a marfu’ Hadith. Ibn Abdul-Barr said it was narrated by Abu Nu’aym in Al-Hilyah from Ibn Abbas (may Allah be pleased with them both) as a marfu’ Hadith, and by Al-Khatib from Jabir (may Allah be pleased with him) as a marfu’ Hadith.
Notes / الحواشي
1 His statement “These two are the hearing and the sight”: meaning themselves, as an exaggeration like “a man of justice,” or they are to the Muslims or the religion like hearing and sight to the body, omitting the simile for emphasis, hence called an eloquent simile. Or they are in esteem to me like their rank. (As stated in Al-Mirqat)
۱ قوله: هذان السمع والبصر : أي نفسهما مبالغة كرجل عدل، أو هما في المسلمين أو في الدين كالسمع والبصر في الأعضاء، فحذف كاف التشبيه للمبالغة، ولذا يسمى تشبيها بليغا، أو هما في العزة عندي بمنزلتهما. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللَّهِ ﷺ: «مَا مِنْ نَبِيَّ إِلَّا وَلَهُ وَزِيرَانِ۱ مِنْ أَهْلِ السَّمَاءِ وَوَزِيرَانِ مِنْ أَهْلِ الْأَرْضِ، فَأَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ فَجِبْرِيلُ وَمِيكَائِيلُ، وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الْأَرْضِ فَأَبُو بَكْرٍ وَعُمَرُ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Every prophet has two ministers 1 from the people of heaven and two from the people of earth. My ministers from the people of heaven are Jibril and Mikail, and my ministers from the people of earth are Abu Bakr and Umar.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement “two ministers from the people of heaven”: meaning when faced with an issue, he consults them, as a king consults his minister on complex matters. His statement “My ministers from the people of heaven are Jibril and Mikail” clearly indicates his superiority (peace and blessings be upon him) over Jibril and Mikail (peace be upon them), and hints at Jibril’s precedence over Mikail. His statement “My ministers from the people of earth are Abu Bakr and Umar” clearly indicates their superiority over other companions, making them the best of the nation. It also indicates Abu Bakr’s precedence over Umar, as the waw, though for general conjunction, carries significant weight in the speech of the Wise. (As stated in Al-Mirqat)
۱ قوله: وزيران من أهل السماء إلخ والمعنى أنه إذا أصابه أمر شاورهما، كما أن الملك إذا حزبه أمر مشكل شاور وزيره. وقوله: «فأما وزيراي من أهل السماء فجبرئيل وميكائيل فيه دلالة ظاهرة على فضله صلوات الله وسلامه عليه على جبرئيل وميكائيل عليهما السلام، كما أن فيه إيماء إلى تفضيل جبرئيل على ميكائيل، وأما وزيراي من أهل الأرض فأبو بكر وعمر فيه دلالة ظاهرة على فضلهما على غيرهما من الصحابة، وهم أفضل الأمة، وعلى أن أبا بكر أفضل من عمر؛ لأن الواو وإن كان لمطلق الجمع، ولكن ترتبه في لفظ الحكيم لا بد له من أثر عظيم. كذا في «المرقاة».
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه) أَنَّ رَجُلًا قَالَ لِرَسُولِ اللهِ ﷺ: رَأَيْتُ كَأَنَّ۱ مِيزَانًا نَزَلَ مِنَ السَّمَاءِ فَوُزِنْتَ أَنْتَ وَأَبُو بَكْرٍ فَرَجَحْتَ أَنْتَ، وَوُزِنَ أَبُو بَكْرٍ وَعُمَرُ فَرَجَحَ أَبُو بَكْرٍ وَوُزِنَ عُمَرُ وَعُثْمَانُ فَرَجَحَ عُمَرُ ، ثُمَّ رُفِعَ الْمِيزَانُ. فَاسْتَاءَ ۲ لَهَا رَسُولُ اللَّهِ ﷺ يَعْنِي فَسَاءَهُ ذَلِكَ، فَقَالَ: «خِلَافَةُ نُبُوَّةٍ، ثُمَّ يُؤْتِي اللهُ الْمُلْكَ مَنْ يَشَاءُ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Abu Bakrah (may Allah be pleased with him) narrated that a man said to the Messenger of Allah (ﷺ): “I saw in a dream that 1 a scale descended from heaven. You and Abu Bakr were weighed, and you outweighed him. Abu Bakr and Umar were weighed, and Abu Bakr outweighed him. Umar and Uthman were weighed, and Umar outweighed him. Then the scale was raised.” The Messenger of Allah (ﷺ) was distressed 2 by it, meaning it grieved him, and said: “A prophetic caliphate, then Allah will grant sovereignty to whom He wills.” [Narrated by At-Tirmidhi and Abu Dawud]
Notes / الحواشي
1 His statement “as if”: with tashdid on the nun. His statement “you were weighed” is in the passive addressing the Prophet. His statement “outweighed” with a fathah on the jim and sukun on the ha, meaning heavier and prevailing. (As stated in Al-Mirqat)
2 His statement “was distressed”: with a hamzah of connection, sukun on the sin, taa, alif, and hamzah, meaning he was saddened. “By it” refers to the dream, as the narrator said, meaning it grieved the Prophet. This was because he understood the raising of the scale signified a decline in affairs and the emergence of trials after Umar’s caliphate. The outweighing in the scale means the one who outweighs is superior to the one outweighed. (As stated in Al-Mirqat)
۱ قوله كأن بتشديد النون. وقوله: فوزنت بصيغة المجهول المخاطب وقوله: «فرجحت» بفتح الجيم وسكون الحاء، أي ثقلت وغلبت. كذا في «المرقاة».
۲ قوله: فاستاء: بهمز وصل وسكون سين فتاء فألف فهمز، أي فحزن «لها» أي للرؤيا رسول الله ﷺ يعني هذا قول الراوي «فساءه»، أي فأحزن النبي و ذلك» أي ما ذكره الرجل من رؤياه، وذلك لما علم من أن تأويل رفع الميزان انحطاط رتبة الأمور، وظهور الفتن بعد خلافة عمر، ومعنى رجحان كل من الآخر في الميزان أن الراجح أفضل من المرجوح. كذا في «المرقاة».
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «يَطَّلِعُ۱ عَلَيْكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ، فَاطَّلَعَ أَبُو بَكْرٍ». ثُمَّ قَالَ: «يَطَّلِعُ عَلَيْكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ فَاطَّلَعَ عُمَرُ. رَوَاهُ التَّرْمِذِيُّ.
Ibn Mas’ud (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “A man from the people of Paradise will appear 1 to you.” Abu Bakr appeared. Then he said: “A man from the people of Paradise will appear to you.” Umar appeared. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement “will appear”: with tashdid on the taa, meaning will enter. (As stated in Al-Mirqat)
۱ قوله : يطلع بتشديد الطاء، أي يدخل. كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: بَيْنَا رَأْسُ رَسُوْلِ اللهِ ﷺ فِي حُجْرِي فِي لَيْلَةٍ ۱ ضَاحِيَةٍ إِذْ قُلْتُ: يَا رَسُوْلَ اللهِ! هَلْ يَكُوْنُ لِأَحَدٍ مِنَ الْحَسَنَاتِ عَدَدُ نُجُوْمِ السَّمَاءِ، قَالَ: نَعَمْ، عُمَرُ قُلْتُ: فَأَيْنَ حَسَنَاتُ أَبِي بَكْرٍ؟ قَالَ: «إِنَّمَا جَمِيعُ حَسَنَاتُ عُمَرَ كَحَسَنَةٍ وَاحِدَةٍ مِنْ حَسَنَاتِ أَبِي بَكْرٍ». رَوَاهُ رَزِينٌ.
Aishah (may Allah be pleased with her) narrated: “While the head of the Messenger of Allah (ﷺ) was in my lap on a moonlit night 1, I said: ‘O Messenger of Allah, can anyone have good deeds as numerous as the stars in the sky?’ He said: ‘Yes, Umar.’ I said: ‘What about Abu Bakr’s good deeds?’ He said: ‘All of Umar’s good deeds are like one good deed of Abu Bakr.’” [Narrated by Razin]
Notes / الحواشي
1 His statement “a moonlit night”: meaning a night with a full moon. (As stated in Al-Mirqat)
۱ قوله : ليلة ضاحية : أي مقمرة. كذا في «المرقاة».