بَابُ مَنَاقِبِ أَهْلِ بَيْتِ النَّبِيِّ ﷺThe Virtues of the Prophet’s Household ﷺ
عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَحِبُّوا اللَّهَ لِمَا۱ يَغْذُوكُمْ مِنْ نِعْمَةٍ، وَأَحِبُّونِي لِحُبِّ اللَّهِ وَأَحِبُّوا أَهْلَ بَيْتِي لِحُبِّي». رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Love Allah for the blessings 1 He provides you, love me for the love of Allah, and love my household for my love.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “for the blessings He provides you”: Meaning, for what He grants you. The statement “from blessings”: Meaning, from any blessing. The statement “love Allah”: Because the beloved of the beloved is beloved. The statement “for my love”: Meaning, for their sake or for your love for me. (As stated in Al-Mirqat)
۱ قوله لما يغزوكم أي يرزقكم. وقوله: «من نعمة أي من أي نعمة. وقوله: «الحب الله لأن محبوب المحبوب محبوب. وقوله: «الحبي» أي إياهما أو لحبكم إياي. كذا في «المرقاة».
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) أَنَّهُ قَالَ: وَهُوَ آخِذُ بِبَابِ الْكَعْبَةِ سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ: «أَلَا إِنَّ مَثَلَ أَهْلِ بَيْتِي فِيكُمْ مَثَلُ ۱ سَفِينَةِ نُوحٍ، مَنْ رَكِبَهَا نَجَا، وَمَنْ تَخَلَّفَ عَنْهَا هَلَكَ». رَوَاهُ أَحْمَدُ.
Abu Dharr (may Allah be pleased with him) narrated: While holding the door of the Ka’bah, I heard the Prophet (ﷺ) say: “Indeed, the likeness of my household among you is like 1 the Ark of Noah: whoever boards it is saved, and whoever stays behind perishes.” [Narrated by Ahmad]
Notes / الحواشي
1 The statement “the likeness of the Ark of Noah”: Meaning, in its role as a means of salvation from destruction. Whoever boards it is saved, and whoever stays behind perishes. Similarly, whoever adheres to loving and following them is saved in both worlds, otherwise, they perish. Even if one distributes wealth or status, or one of them, the world with its disbelief, misguidance, innovations, ignorance, and deviant desires is likened to a deep sea, covered by waves upon waves, with clouds of darkness above, some over others. It surrounds the entire earth with its edges, and there is no escape or refuge except that ark, which is the love for the Prophet’s household (ﷺ). How excellent is its combination with the statement: “The likeness of my companions is like the stars; whoever follows any of them is guided.” And how beautiful is what Imam Fakhruddin Ar-Razi said in his tafsir: “We, the people of the Sunnah, by Allah’s grace, have boarded the ark of love for the Prophet’s household and followed the guiding star of the Prophet’s companions, hoping for salvation from the terrors of the Day of Judgment, the levels of Hell, and guidance to what leads to the ranks of Paradise and eternal bliss.” To clarify, those who do not board the ark, like the Khawarij, perish with the perishing at the first instance. Those who board it but do not follow the stars of the companions, like the Rafidah, go astray and fall into darkness from which they cannot escape. (As stated in Al-Mirqat)
۱ قوله: مثل سفينة نوح: أي في سببية الخلاص من الهلاك إلى النجاة من ركبها نجا، ومن تخلف عنها هلك فكذا من التزم محبتهم ومتابعتهم نجا في الدارين، وإلا فهلك فيها، ولو كان يفرق المال والجاه أو أحدهما شبه الدنيا بما فيها من الكفر والضلالات والبدع والجهالات والأهواء الزائغة ببحر لجي يغشاه موج من فوقه موج من فوقه سحاب ظلمات بعضها فوق بعض. وقد أحاط بأكنافه وأطرافه الأرض كلها، وليس منه خلاص ولا مناص إلا تلك السفينة، وهي محبة أهل بيت الرسول ﷺ وما أحسن انضمامه مع قوله: مثل أصحابي مثل النجوم، من اقتدى بشيء منه اهتدى، ونعم ما قال الإمام فخر الدين الرازي في تفسيره:
نحن معاشر أهل السنة بحمد الله ركبنا سفينة محبة أهل البيت، واهتدينا بنجم هدى أصحاب النبي ، فنرجوا النجاة من أهوال القيامة، ودركات الجحيم، والهداية إلى ما يوجب درجات الجنان والنعيم المقيم. وتوضيحه أن من لم يدخل السفينة كالخوارج هلك مع الهالكين في أول وهلة، ومن دخلها ولم يهتد بنجوم الصحابة كالروافض ضل، ووقع في ظلمات ليس بخارج منها، هذا. كذا في «المرقاة».
وَعَنْ أُمَّ سَلَمَةَ (رضي الله عنها) قَالَتْ: فِي بَيْتِي نَزَلَتْ: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ قَالَتْ: فَأَرْسَلَ رَسُولُ اللهِ ﷺ إِلَى فَاطِمَةَ وَعَلِيَّ وَالْحَسَنِ وَالْحُسَيْنِ، فَقَالَ: «هَؤُلَاءِ أَهْلُ بَيْتِي» مل بيتي» قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللَّهِ أَمَا أَنَا مِنْ أَهْلِ الْبَيْتِ؟
قَالَ: «بَلَى۱ إِنْ شَاءَ اللَّهُ». رَوَاهُ الْبَغَوِيُّ.
وَرَوَى ابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ لَّا أَنَّهَا نَزَلَتْ فِي نِسَاءِ النَّبِيِّ ﷺ خَاصَّةً، وَتَلَا قَوْلَهُ تَعَالَى: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ ءَايَاتِ اللَّهِ وَالْحِكْمَةِ﴾ (الأحزاب: ٣٤ وَهُوَ قَوْلُ مُقَاتِلِ.
وَرَوَى ابْنُ جَرِيرٍ عَنْ عِكْرَمَةَ أَنَّهُ كَانَ يُنَادِي فِي السُّوْقِ: أَنَّهَا نَزَلَتْ فِي نِسَاءِ النَّبِيَّ ﷺ . وَفِي رِوَايَةٍ : قَالَ عِكْرَمَةُ: مَنْ شَاءَ بَاهَلْتُهُ أَنَّهَا نَزَلَتْ فِي أَزْوَاجِ النَّبِيِّ ﷺ قَالَ صَاحِبُ التَّفْسِيْرَاتِ الْأَحْمَدِيَّةِ»: إِنَّ مَرْضَى الْبِيْضَاوِيِّ مَا نُقِلَ عَنِ الْإِمَامِ أَبُو مَنْصُورٍ الْمَا تُرِيدِي ، وَهُوَ أَنَّ أَهْلَ الْبَيْتِ عَامُ لِلْأَزْوَاجِ وَالْأَوْلَادِ جَمِيعًا غَيْرُ مُخْتَصُّ بِأَحَدِهِمَا.
Umm Salamah (may Allah be pleased with her) narrated: The verse Indeed, Allah intends to remove impurity from you, O people of the [Prophet’s] household was revealed in my house. She said: The Messenger of Allah (ﷺ) sent for Fatimah, Ali, Hasan, and Husayn, and said: “These are my household.” I said: “O Messenger of Allah, am I not from your household?” He replied: “Indeed, 1 if Allah wills.” [Narrated by Al-Baghawi]
Ibn Abi Hatim narrated from Ibn Abbas that it was revealed specifically about the wives of the Prophet (ﷺ), and he recited the verse: And remember what is recited in your houses of the signs of Allah and wisdom [Qur’an 33:34], which is the opinion of Muqatil. Ibn Jarir narrated from Ikrimah that he would proclaim in the market: “It was revealed about the wives of the Prophet (ﷺ).” In another narration, Ikrimah said: “Whoever wishes, I will swear an oath that it was revealed about the wives of the Prophet (ﷺ).” The author of Tafsirat Al-Ahmadiyyah said: Al-Baydawi’s view, transmitted from Imam Abu Mansur Al-Maturidi, is that “the household” is a general term encompassing both the wives and the children, not restricted to either.
Notes / الحواشي
1 The statement “Indeed, if Allah wills”: There is disagreement about what Allah meant by “the household.” It is narrated from Ibn Abbas, Ikrimah, and Muqatil that it refers to the Prophet’s wives, as they are in his house, supported by the context of the verse and what precedes it. It is also narrated from Abu Sa’id Al-Khudri and a group of Tabi’in, including Mujahid and Qatadah, that “the household” refers to Fatimah, Ali, Hasan, and Husayn (may Allah be pleased with them), supported by the masculine pronouns “you” and “purify you” in the verse. The correct view is that it includes both the wives and Fatimah, Ali, and their sons. The context of the verse addresses the wives, as does what precedes and follows it. As for them (Fatimah, Ali, Hasan, and Husayn), it is supported by the narration in Muslim that Ali, Fatimah, Hasan, and Husayn came, and the Prophet (ﷺ) included them under a cloak, as well as other narrations outside Muslim. Even if it were revealed specifically about the wives, since they are part of his household, Fatimah, Ali, and their sons are more entitled to this designation. This is similar to the verse about the mosque founded on piety, which was revealed about the Quba Mosque, as in Bukhari, yet when asked about it, he said: “It is my mosque.” The reconciliation is that if that mosque was founded on piety, my mosque is more entitled to this designation. However, there is no evidence in the verse for the Shia’s claim of infallibility for them, as the wives are included. Even if the wives were not included, it does not indicate infallibility from sin, as purification could mean forgiveness, which is more apparent since purification implies the existence of something to be purified from. Even if conceded, as Ibn Taymiyyah responded to the Qadariyyah and Imamiyyah, it is clear that Allah’s will encompasses the faith of those on earth as His will dictates. According to the affirmers, the truth is that Allah’s will is of two types: a religious will, encompassing His pleasure and love, and a creational will, encompassing His creation and decree, as in Allah intends ease for you and does not intend hardship [Qur’an 2:185], and Allah intends to make clear to you and guide you to the ways of those before you and to accept your repentance, and Allah is Knowing, Wise [Qur’an 4:26], and Allah intends to accept your repentance, but those who follow their desires intend… [Qur’an 4:27]. The second type is as in Whomever Allah intends to guide, He expands his breast to Islam, and whomever He intends to lead astray, He makes his breast tight and constricted [Qur’an 6:125]. The verse is of the first type, and even if it is general, it does not prove the infallibility from error and sin that they claim, but rather from sin alone. (Derived from Tafsirat Al-Ahmadiyyah, Al-Khazin, and Al-Kamalin)
۱ قوله: بلى إن شاء الله : اختلف في أنه ما ذا أراد الله بأهل البيت فنقل عن ابن عباس وعكرمة ومقاتل أن المراد به أزواج النبي ، لأنهن في بيته، ويدل عليه سوق الآيت وسباقها، ونقل عن أبي سعيد الخدري وجماعة من التابعين منهم مجاهد وقتادة وغيرهم أن أهل البيت فاطمة وعلي والحسن والحسين الله استدل عليه بتذكير ضمير عليكم» ويطهركم». والصواب أنها يعمهن وفاطمة وعليا وابنيهما، وأما شمولها لهن، فإن سياق الكلام معهن وفيهما قبله، وكذا فيما بعده الخطاب معهن، وأما لهم فلما في «مسلم» أن عليا وفاطمة وحسنا وحسينا جاؤوا فأدخلهم النبي ان في كساء من شعر الحديث، ولما في غير مسلم من الأحاديث، ولوسلم أنها نزلت فيهن خاصة، فإذا كن من أهل بيته فعلي وفاطمة وابناهما أحق وأولى بهذه التسمية.
وهذا مثل ما قالوا في مسجد أسس على التقوى: إنها نزلت في مسجد قباء كما في البخاري، ومع ذلك أنه لما سئل عنها قال: هو مسجد قباء كما في البخاري، ومع ذلك أنه له لما سئل عنها قال: هو مسجدي هذا، والتوفيق أنه إذا كان ذلك أسس على التقوى فمسجدي هذا أولى وأحرى بهذه التسمية، لكن لا دليل للشيعة في الآية على ثبوت العصمة لهم لدخول الأزواج، ولو سلم عدم دخولهن فيها فلا تدل على العصمة من الذنب؛ لأنه يجوز كون التطهير بالعفو عنها، بل هو أظهر لاقتضاء التطهير وقوع المطهر عنه، ولو سلم فنقول: كما أورده ابن تيمنية الجواب على أصل القدرية، ومنهم الإمامية ظاهر؛ فإنه تعالى قد أراد إيمان من على وجه الأرض فيما تقع مراده، وأما على أصل أهل الإثبات.
فالتحقيق أن الإرادة نوعان إرادة شرعية دينية يتضمن رضاه ومحبته، وإرادة تكوينية قدرية يتضمن خلقه وتقديره الأول مثل ﴿يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ (البقرة: ۱۸۵ ، وكقوله: ﴿يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللهُ عَلِيمٌ حَكِيمٍ﴾ (النساء : ٢٦) وكقوله: ﴿وَاللهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ﴾ (النساء : ۲۷، فإن إرادة الله في هذه الآيات متضمنة لمحبة الله ورضاه والثانية، كقوله تعالى: ﴿فَمَن يُرِدِ اللهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَام وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ، ضَيِّقًا حَرَجًا﴾ (الأنعام: ۱۲۵ والآية من قبيل الأولى ولو عم فلا يثبت بالمعنى الذي ادعوه، وهي العصمة عن الخطأ والإثم كليهما، بل عن الإثم، أخذته من التفسيرات الأحمدية» و«الخازن» و «الكمالين»
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه) قَالَ: قَامَ رَسُوْلُ اللهِ ﷺ يَوْمًا فِينَا خَطِيبًا بِمَاءٍ ۱ يُدْعَى خُمَّا بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، وَوَعَظَ وَذَكَّرَ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا بَشَرُ، يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ الثَّقَلَيْنِ، أَوَّلُهُمَا: كِتَابُ اللهِ، فِيهِ الْهُدَى وَالنُّورُ ، فَخُذُوا بِكِتَابِ اللهِ، وَاسْتَمْسِكُوا بِهِ» فَحَثَّ عَلَى كِتَابِ اللهِ وَرَغَبَ فِيهِ، ثُمَّ قَالَ: «وَأَهْلُ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي.
أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي». وَفِي رِوَايَةٍ: «أَحَدُهُمَا: كِتَابُ اللَّهِ، هُوَ حَبْلُ اللَّهِ، مَنِ اتَّبَعَهُ كَانَ عَلَى الْهُدَى، وَمَنْ تَرَكَهُ كَانَ عَلَى ضَلَالَةٍ». رَوَاهُ مُسْلِمٌ.
وَقَالَ عَلِيٌّ الْقَارِي كَرَّرَ النَّبِيُّ ﷺ جُمْلَةَ: «أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي»؛ لِأَنَّهُ ﷺ أَرَادَ بِأَحَدِهِمَا آلَهُ، وَبِالْأُخْرَى أَزْوَاجَهُ، لِمَا سَبَقَ مِنْ أَنَّ أَهْلَ الْبَيْتِ يُطْلَقُ عَلَيْهِمْا.
Zayd ibn Arqam (may Allah be pleased with him) narrated: One day, the Messenger of Allah (ﷺ) stood among us delivering a sermon at a place with water 1 called Khumm, between Makkah and Madinah. He praised and glorified Allah, admonished, and reminded us, then said: “To proceed: O people, I am only a human, and soon the messenger of my Lord will come, and I will respond. I am leaving among you two weighty things: the first is the Book of Allah, in which is guidance and light. So, take the Book of Allah and hold fast to it.” He encouraged adherence to the Book of Allah and inspired desire for it, then said: “And my household, I remind you of Allah concerning my household. I remind you of Allah concerning my household.” In another narration: “One of them is the Book of Allah, the rope of Allah. Whoever follows it is on guidance, and whoever abandons it is on misguidance.” [Narrated by Muslim]
Ali al-Qari said: The Prophet (ﷺ) repeated the statement “I remind you of Allah concerning my household” because he meant by one his family and by the other his wives, as “household” applies to both.
Notes / الحواشي
1 The statement “at a place with water”: Meaning, a location with water called, or named, Khumm, with a dammah on the kha and tashdid on the mim, a place at Al-Juhfah between Makkah and Madinah. It was mentioned earlier that this was during his return from Makkah to Madinah during the Farewell Pilgrimage. The statement “messenger of my Lord”: Refers to the Angel of Death. The statement “two weighty things”: With two fathahs, meaning two great matters, named as such due to their immense significance and because adhering to them is weighty for their follower. The statement “take the Book of Allah”: Meaning, through derivation, preservation, and knowledge. The statement “hold fast to it”: Meaning, adhere to it in belief and action. Part of the Book of Allah is acting upon the Hadiths of the Messenger of Allah (ﷺ), as Allah says: And whatever the Messenger has given you, take; and whatever he has forbidden you, refrain from [Qur’an 59:7], and Whoever obeys the Messenger has obeyed Allah [Qur’an 4:80], and If you love Allah, then follow me, and Allah will love you [Qur’an 3:31]. The statement “encouraged adherence to the Book of Allah”: Meaning, to preserve it, observe its meanings, and act upon its contents. The statement “and my household”: Meaning, the second is my household. The statement “I remind you of Allah concerning my household”: Meaning, I alert you to Allah’s right in preserving, respecting, honoring, loving, and showing affection to them. The statement “in another narration”: Meaning, in place of “the first is the Book of Allah,” etc. The statement “the rope of Allah”: The Qur’an is like a rope with two ends, capable of being a means of ascent or descent, like the Nile, which is water for the beloved and blood for the veiled. He misleads many thereby and guides many thereby [Qur’an 2:26]. The Qur’an is a proof for you or against you. And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss [Qur’an 17:82]. May Allah benefit us with it and elevate us through it. (Derived from Al-Mirqat)
۱ قوله: بهاء: أي بموضع فيه ماء يدعي، أي يسمى ذلك الماء أو ذلك المكان، خما بضم فتشديد، وهو موضع بالجحفة بين مكة والمدينة، وتقدم أنه كان حين رجوعه من مكة، وتوجهه إلى المدينة عام حجة الوداع. وقوله: رسول ربي المراد به ملك الموت. وقوله: «الثقلين» بفتحتين، أي الأمرين العظمين سمى كتاب الله وأهل بيته بهما لعظم قدرهما، ولأن العمل بهما ثقيل على تابعهما. وقوله: فخذوا بكتاب الله أي استنباطا وحفظا وعلما واستمسكوا به، أي تمسكوا به اعتقادا وعملا، ومن جملة كتاب الله العمل بأحاديث رسول الله ﷺ لقوله سبحانه: ﴿وَمَا وَاتَكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَلَكُمْ عَنْهُ فَانتَهُوا﴾ (الحشر: ۷﴿و مَن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾ (النساء: ۸۰) و إن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ﴾ (آل عمران: ۳۱. وقوله: «فحث على كتاب الله» أي على محافظته ومراعاة مبانيه ومعانيه والعمل بما فيه. وقوله: «وأهل بيتي» أي وثانيهما: أهل بيتي.
وقوله: اذكركم الله في أهل بيتي والمعنى أنبهكم حق الله في محافظتهم ومراعاتهم واحترامهم وإكرامهم ومحبتهم ومودتهم. وقوله: وفي رواية أي بدل أولهما كتاب الله إلخ. وقوله : " هو حبل الله» فالقرآن كالحبل ذو وجهين يمكن أن يكون وسيلة للترقي، وأن يكون ذريعة للتنزل والتدلي كالنيل ماء للمحبوبين يمكن أن يكون وسيلة للترقي، وأن يكون ذريعة للتنزل والتدلي كالنيل ماء للمحبوبين، ودماء للمحجوبين ﴿يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كثيرا﴾ (البقرة: ٢٦ القرآن حجة لك أو عليك ﴿وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا﴾ (الإسراء : ۸۲) نفعنا الله به ورفعنا بسببه. التقطته من «المرقاة».
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنِّي تَارِكٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا بَعْدِي، أَحَدُهُمَا أَعْظَمُ مِنَ الْآخَرِ، كِتَابُ اللَّهِ حَبْلُ مَمْدُودُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَعِتْرَتِي أَهْلُ بَيْتِي، وَلَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْخَوْضَ، فَانْظُرُوا كَيْفَ تَخْلُفُونِي فِيهِمَا». رَوَاهُ التَّرْمِذِيُّ.
Zayd ibn Arqam (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I am leaving among you that which, if you hold fast to it, you will never go astray after me: one is greater than the other, the Book of Allah, a rope extended from the heavens to the earth, and my family, my household. They will never separate until they come to me at the Pool. So, consider how you treat them after me.” [Narrated by At-Tirmidhi]
Notes / الحواشي
2 The statement “and my family, my household”: At-Turbushti said: A man’s family refers to his household and closest kin. Since the term “family” is used in various ways, the Prophet (ﷺ) clarified it by saying “my household” to indicate he meant his progeny, close relatives, and wives. Taking hold of them means adhering to their love, preserving their sanctity, acting upon their narrations, and relying on their statements. This does not negate taking the Sunnah from others, as he said: “My companions are like stars; whoever follows any of them is guided,” and as Allah says: So ask the people of the message if you do not know [Qur’an 16:43]. Ibn Al-Malik said: Adhering to the Book means acting upon its contents, which includes following Allah’s commands and avoiding His prohibitions. Adhering to the family means loving them, following their guidance and conduct, as Sayyid Jamaluddin added, provided it does not contradict the religion. I say: This general statement implies that the true family’s guidance and conduct align with the Shari’ah and the way. (As stated in Al-Mirqat)
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: رَأَيْتُ رَسُولِ اللهِ ﷺ فِي حَجَّتِهِ۱ يَوْمَ عَرَفَةَ، وَهُوَ عَلَى نَاقَتِهِ الْقَصْوَاءِ يَخْطُبُ، فَسَمِعْتُهُ يَقُولُ: «يَا أَيُّهَا النَّاسُ إِنِّي قَدْ تَرَكْتُ فِيكُمْ مَا إِنْ أَخَذْتُمْ بِهِ لَنْ تَضِلُّوا، كِتَابَ اللهِ وَعِتْرَتِي۲ أَهْلَ بَيْتِي». رَوَاهُ التَّرْمِذِيُّ.
Jabir (may Allah be pleased with him) narrated: I saw the Messenger of Allah (ﷺ) during his Hajj 1 on the Day of Arafah, on his camel Al-Qaswa, delivering a sermon. I heard him say: “O people, I have left among you that which, if you take hold of it, you will never go astray: the Book of Allah and my family, 2 my household.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “during his Hajj”: Meaning, the Farewell Pilgrimage. The statement “that which”: Refers to “if you take hold of it,” meaning, if you adhere to it in knowledge and action, you will not go astray after taking it. (As stated in Al-Mirqat)
۱ قوله في حجته أي حجة الوداع. وقوله: «ما» موصولة صلتها إن أخذتم به أي تمسكتم به علما وعملا لن تضلوا بعده، أي بعد أخذ ذلك الشيء. كذا في «المرقاة».
۲ قوله وعترتي أهل بيتي: قال التوربشتي: عترة الرجل أهل بيته ورهطه الأدنون ولاستعمالهم العترة على أنحاء كثيرة بينها رسول الله له بقوله: «أهل بيتي ليعلم أنه أراد بذلك نسله وعصابته الأدنين وأزواجه. والمراد بالأخذ بهم التمسك بمحبتهم ومحافظة حرمتهم والعمل بروايتهم والاعتماد على مقالتهم، وهو لا ينافي أخذ السنة من غيرهم لقوله : «أصحابي كالنجوم بأيهم اقتديتم اهتديتم ولقوله تعالى: ﴿فَسْتَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ﴾ (النحل: ٤٣. وقال ابن الملك: التمسك بالكتاب العمل بما فيه، وهو الائتمار بأوامر الله والانتهاء بنواهيه، ومعنى التمسك بالعترة محبتهم والاهتداء بهديهم وسيرتهم، زاد السيد جمال الدين إذا لم يكن مخالفا للدين قلت في إطلاقه إشعار بأن من يكون من عترته في الحقيقة لا يكون هديه وسيرته إلا مطابقا للشريعة والطريقة. كذا في «المرقاة».
وَعَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ (رضي الله عنه) قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: ﴿نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ ﴾دَعَا رَسُوْلُ اللهِ ﷺ عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا، فَقَالَ: «اللَّهُمَّ هَؤُلَاءِ أَهْلِي». رَوَاهُ مُسْلِمٌ.
Sa’d ibn Abi Waqqas (may Allah be pleased with him) narrated: When this verse was revealed: Let us call our sons and your sons [Qur’an 3:61], the Messenger of Allah (ﷺ) called Ali, Fatimah, Hasan, and Husayn and said: “O Allah, these are my family.” [Narrated by Muslim]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: خَرَجَ النَّبِيُّ ﷺ غَدَاةً وَعَلَيْهِ مِرْطٌ۱ مُرَحَلٌ مِنْ شَعَرٍ أَسْوَدَ، فَجَاءَ الْحَسَنُ بْنُ عَلِيَّ فَأَدْخَلَهُ، ثُمَّ جَاءَ الْحُسَيْنُ فَدَخَلَ مَعَهُ، ثُمَّ جَاءَتْ فَاطِمَةُ فَأَدْخَلَهَا، ثُمَّ جَاءَ عَلِيٌّ فَأَدْخَلَهُ، ثُمَّ قَالَ: «﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ ». رَوَاهُ مُسْلِمٌ.
وَقَالَ الْبَيْضَاوِيُّ: تَخْصِيْصُ الشَّيْعَةِ أَهْلَ الْبَيْتِ بِفَاطِمَةَ وَعَلَيَّ وَابْنَيْهِمَا، وَالاحْتِجَاجُ بِذَلِكَ عَلَى عَصْمَتِهِمْ، وَكَوْنُ إِجْمَاعُهُمْ حُجَّةً ضَعِيفٌ؛ لِأَنَّ التَّخْصِيْصَ بِهِمْ لَا يُنَاسِبُ مَا قَبْلَ الْآيَةِ وَمَا بَعْدَهَا، وَالْأَحَادِيْثُ تَقْتَضِي أَنَّهُمْ أَهْلُ الْبَيْتِ، لَا أَنَّ أَهْلَ الْبَيْتِ لَيْسَ غَيْرَهُمْ.
Aishah (may Allah be pleased with her) narrated: One morning, the Prophet (ﷺ) went out wearing a cloak 1 of black hair. Hasan ibn Ali came, and he included him under it. Then Husayn came and entered with him. Then Fatimah came, and he included her. Then Ali came, and he included him. Then he said: Indeed, Allah intends to remove impurity from you, O people of the [Prophet’s] household, and to purify you with [extensive] purification [Qur’an 33:33]. [Narrated by Muslim]
Al-Baydawi said: The Shia’s specification of the household as Fatimah, Ali, and their sons, and their argument for their infallibility and that their consensus is authoritative, is weak. This is because specifying them does not align with what precedes and follows the verse, and the Hadiths indicate that they are part of the household, not that the household is exclusively them.
Notes / الحواشي
1 The statement “cloak”: With a kasrah on the mim and sukun on the ra, meaning a garment of silk or wool with camel saddle patterns, as mentioned by the commentator. (As stated in Al-Mirqat)
۱ قوله مرط بكسر ميم وسكون راء كساء يكون من خز وصوف فيه علم مرحل بفتح الحاء المهملة المشددة ضرب من برود اليمن لما عليه من تصاوير الرحل، ذكره شارح. كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه)أَنَّ رَسُلَ اللَّهِ ﷺ قَالَ لِعَلِيٍّ۱ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ : أَنَا حَرْبُ لِمَنْ حَارَبْتُمْ وَسِلْمٌ لِمَنْ سَالَمْتُمْ». رَوَاهُ التَّرْمِذِيُّ.
Zayd ibn Arqam (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to Ali, 1 Fatimah, Hasan, and Husayn: “I am at war with whoever wages war against you and at peace with whoever makes peace with you.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “to Ali, etc.”: Meaning, for their sake and in their regard. (As stated in Al-Mirqat)
۱ قوله : لعلي إلخ : أي لأجلهم. وفي حقهم. كذا في المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كُنَّا أَزْوَاجَ۱ النَّبِيِّ ﷺ عِنْدَهُ، فَأَقْبَلَتْ فَاطِمَةُ مَا تَخْفَى مِشْيَتُهَا مِنْ مِشْيَةِ رَسُولِ اللهِ ﷺ ، فَلَمَّا رَآهَا رَحْبَ، قَالَ: «مَرْحَبًا بِابْنَتِي ثُمَّ أَجْلَسَهَا، ثُمَّ سَارَّهَا فَبَكَتْ بُكَاءً شَدِيدًا، فَلَمَّا رَأَى حُزْنَهَا سَارَّهَا الثَّانِيَةَ فَإِذَا هِيَ تَضْحَكُ، فَلَمَّا قَامَ رَسُولُ اللهِ ﷺ سَأَلْتُهَا عَمَّا سَارَكِ، قَالَتْ: مَا كُنْتُ لِأُفْشِيَ عَلَى رَسُولِ اللهِ ﷺ سِرَّهُ. فَلَمَّا تُوُفِّيَ قُلْتُ: عَزَمْتُ عَلَيْكِ بِمَا لِي عَلَيْكِ مِنَ الْحَقِّ لَمَّا أَخْبَرْتِنِي، قَالَتْ: أَمَّا الْآنَ فَنَعَمْ، أَمَّا حِينَ سَارَّنِي فِي الْأَمْرِ الْأَوَّلِ، فَإِنَّهُ أَخْبَرَنِي: «أَنَّ جِبْرَئِيلَ كَانَ يُعَارِضُنِي الْقُرْآنَ كُلَّ سَنَةٍ مَرَّةً، وَإِنَّهُ قَدْ عَارَضَنِي بِهِ الْعَامَ مَرَّتَيْنِ، وَلَا أَرَى الْأَجَلَ إِلَّا قَدِ اقْتَرَبَ، فَاتَّقِي اللهَ وَاصْبِرِي، فَإِنِّي نِعْمَ السَّلَفُ أَنَا لَكِ فَبَكَيْتُ، فَلَمَّا رَأَى جَزَعِي سَارَّنِي الثَّانِيَةَ قَالَ: «يَا فَاطِمَةُ! أَلَا تَرْضَيْنَ أَنْ تَكُونِي سَيِّدَةَ نِسَاءِ أَهْلِ الْجَنَّةِ أَوْ نِسَاءِ الْمُؤْمِنِينَ».
وَفِي رِوَايَةٍ فَسَارَّنِي فَأَخْبَرَنِي أَنَّهُ يُقْبَضُ فِي وَجَعِ فَبَكَيْتُ، ثُمَّ سَارَّنِي فَأَخْبَرَنِي أَنِّي أَوَّلُ أَهْلِ بَيْتِهِ أَتْبَعُهُ» فَضَحِكْتُ، مُتَّفَقٌ عَلَيْهِ.
Aishah (may Allah be pleased with her) narrated: We, the wives 1 of the Prophet (ﷺ), were with him when Fatimah approached, her walk indistinguishable from that of the Messenger of Allah (ﷺ). When he saw her, he welcomed her, saying: “Welcome, my daughter,” and seated her. Then he spoke to her privately, and she wept intensely. When he saw her sorrow, he spoke to her privately again, and she smiled. When the Messenger of Allah (ﷺ) stood, I asked her what he had told her. She said: “I would not disclose the secret of the Messenger of Allah (ﷺ).” After he passed away, I said: “I adjure you by my right over you to tell me.” She said: “Now, yes. The first time he spoke to me, he informed me: ‘Jibril used to review the Qur’an with me once every year, but this year he reviewed it with me twice. I see that my time is near. So, fear Allah and be patient, for I am an excellent predecessor for you.’ So, I wept. When he saw my distress, he spoke to me again, saying: ‘O Fatimah, are you not pleased to be the leader of the women of Paradise or the women of the believers?’” In another narration: “He spoke to me privately and informed me that he would pass away in this illness, so I wept. Then he spoke to me privately and informed me that I would be the first of his household to follow him, so I smiled.” [Agreed Upon]
Notes / الحواشي
1 The statement “wives of the Prophet (ﷺ)”: In the accusative, explaining the pronoun, meaning “we mean,” with the predicate being “with him,” i.e., sitting or gathered. The statement “Fatimah”: It is said she was named so because Allah weaned her, her progeny, and her lovers from the Fire. The statement “indistinguishable”: With a kasrah on the mim, meaning her manner of walking was like that of the Messenger of Allah (ﷺ), and this was near his final illness. The statement “spoke privately”: With tashdid on the ra, meaning he spoke to her secretly. The statement “stood”: Meaning, for purification or prayer. The statement “by my right”: Meaning, by the right of motherhood. The statement “to tell me”: With a fathah on the lam and tashdid on the mim, meaning except. The statement “once every year”: Indicates the desirability of studying together. The statement “reviewed it with me twice this year”: Suggests this Hadith was after the second Ramadan of his life. The statement “fear Allah”: Meaning, persist in piety or increase in it as much as you can, and “be patient”: Meaning, in obedience and avoiding sin, especially in the trial of my departure. The statement “leader of the women of Paradise”: Meaning, all of them or specific to this nation. The Hadith’s apparent meaning suggests she is the best of women absolutely, even over Khadijah, Aishah, Maryam (Mary)am, and Asiyah. The disagreement was mentioned earlier. The author of Al-Mishkat said: She is Fatimah the Great (may Allah be pleased with her), daughter of the Messenger of Allah (ﷺ), her mother is Khadijah (may Allah be pleased with her), and she is the youngest of his daughters in one opinion. She is the leader of the women of the worlds. Ali ibn Abi Talib (may Allah be pleased with him) married her in the second year of Hijrah in Ramadan and consummated the marriage in Dhul-Hijjah. She gave birth to Hasan, Husayn, Muhsin, Zaynab, Umm Kulthum, and Ruqayyah. She departed from this world in Madinah six months after the Prophet’s departure, or three months, at the age of twenty-eight. Ali prayed over her and buried her at night. Ali, her sons Hasan and Husayn, and others narrated from her. Aishah said: “I never saw anyone more truthful than Fatimah except her father.” (Derived from Al-Mirqat)
۱ قوله : أزواج النبي ﷺ : بالنصب تفسير للضمير المبهم على تقدير أعني وخبر كان قولها عنده، أي جالسين أو مجتمعين. وقوله: «فاطمة روي أنها سميت بها؛ لأن الله فطمها وذريتها ومحبيها عن النار. وقوله: «ما تخفى» أي ما تمتاز مشيتها بكسر الميم؛ لأن المراد هيئتها، والمعنى مشيتها كمشية رسول الله ، وكان هذا قرب مرض موته. وقوله: ثم سارها بتشديد الراء، أي كلمها سرا. وقوله: ثم قام رسول الله ﷺ أي لطهارة أوصلاة. وقوله: «من الحق أي من نسبة الأمومية الثانية. وقوله: «لما» بفتح لام وتشديد ميم، أي إلا وقوله: كل سنة مرة فيه إشارة إلى استحباب المدارسة. وقوله: عارضني به العام مرتين فيه إيماء إلى أن هذا الحديث بعد رمضان الآخر من عمره. وقوله: فاتقي الله أي دومي على التقوى أو زيدي فيها ما استطعت واصبري أي على الطاعة وعن المعصية. وفي البلية لا سيما على مفارقتي. وقوله: «سيدة نساء أهل الجنة» أي جميعها أو مخصوصة بهذه الأمة، والحديث بظاهره يدل على أنها أفضل النساء مطلقا حتى من خديجة وعائشة ومريم وآسية. وقد تقدم الخلاف. وقال صاحب المشكاة»: هي فاطمة الكبرى بنت رسول الله ﷺ وأمها خديجة، وهي أصغر بناته في قول، وهي سيدة نساء العالمين، تزوجها علي بن أبي طالب في السنة الثانية من الهجرة في شهر رمضان، وبنى عليها في ذي الحجة، فولدت الحسن والحسين والمحسن وزينب وأم كلثوم ورقية، وماتت بالمدينة بعد موت النبي بستة أشهر. وقيل: بثلاثة أشهر، ولها ثمان وعشرون سنة، وصلى عليها علي، ودفنت ليلا، روى عنها علي وابناها الحسن والحسين وجماعة سواهم، قالت عائشة: ما رأيت أحدا قط أصدق من فاطمة غير أبيها. التقطته من المرقاة».
وَعَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «فَاطِمَةُ۱ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ: يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا». مُتَّفَقٌ عَلَيْهِ.
Al-Miswar ibn Makhramah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Fatimah 1 is a part of me; whoever angers her angers me.” [Agreed Upon]
In another narration: “What troubles her troubles me, and what harms her harms me.” [Agreed Upon]
Notes / الحواشي
1 The statement “Fatimah is a part of me”: Al-Nawawi, as cited by Al-Kirmani, said: There is disagreement about whether Fatimah or Aishah is superior. In Al-Lama’at, it is said: There is disagreement about the superiority of Aishah over Khadijah, and likewise Fatimah over Aishah, or vice versa. Malik said: “Fatimah is a part of the Prophet (ﷺ), and none is superior to a part of the Messenger of Allah (ﷺ).” Imam As-Subki was asked about this and said: “We hold that Fatimah is superior, then her mother Khadijah, then Aishah.” As-Suyuti said regarding Fatimah and Aishah’s superiority: There are three opinions, the most correct being that Fatimah is superior, though some leaned toward withholding judgment. In Al-Naqaya, As-Suyuti said: “We believe the most superior women are Maryam (Mary)am and Fatimah, and the most superior of the Mothers of the Believers are Khadijah and Aishah, with differing opinions on their ranking, the third being to withhold judgment.” I say: Withholding judgment regarding all is preferable, as there is no definitive evidence in the matter, and speculative opinions are contradictory and do not contribute to beliefs based on certainty. Allah knows best. (Derived from Al-Mirqat)
۱ قوله: فاطمة بضعة مني : وفي الكرماني: قال النووي: اختلفوا في فاطمة وعائشة أيتها أفضل، انتهى قال في «اللمعات»: اختلفوا في فضل عائشة على خديجة، وكذا في فضل فاطمة على عائشة، أو العكس، ونقل عن مالك أنه قال فاطمة بضعة من النبي ، ولا أفضل على بضعة من رسول الله ، وسئل الإمام السبكي عن ذلك، فقال الذي نختاره: إن فاطمة أفضل، ثم أمها خديجة، ثم عائشة. قال السيوطي في فاطمة وعائشة أيتها أفضل: فيه ثلاثة مذاهب أصحها أن فاطمة أفضل، ومال بعضم إلى التوقف انتهى ما في اللمعات». وفي المرقاة»: قال السيوطي في النقاية»: نعتقد أن أفضل النساء مريم وفاطمة، وأفضل أمهات المؤمنين خديجة وعائشة. وفي التفضيل بينهما أقوال، ثالثها التوقف. أقول: التوقف في حق الكل أولى؛ إذ ليس في المسألة دليل قطعي، والظنيات متعارضة غير مفيدة للعقائد المبنية على اليقينيات، انتهى. والله أعلم بالصواب.
وَعَنْ جُمَيْعِ بْنِ عُمَيْرٍ قَالَ: دَخَلْتُ مَعَ عَمَّتِي عَلَى عَائِشَةَ فَسَأَلْتُ: أَيُّ۱ النَّاسِ كَانَ أَحَبَّ إِلَى رَسُولِ اللهِ ﷺ ؟ قَالَتْ: فَاطِمَةُ، فَقِيلَ: مِنَ الرِّجَالِ؟ قَالَتْ: زَوْجُهَا. رَوَاهُ التَّرْمِذِيُّ.
Jumay’ ibn Umayr narrated: I entered with my aunt to see Aishah and asked: “Who 1 was the most beloved to the Messenger of Allah (ﷺ)?” She said: “Fatimah.” It was asked: “Among the men?” She said: “Her husband.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Who was the most beloved to the Messenger of Allah (ﷺ)”: In Al-Mirqat, it is said: Greater love does not necessarily imply greater superiority, as love for children and some relatives is a natural inclination despite certain knowledge that others may be superior.
۱ قوله: أي الناس كان أحب إلى رسول الله ﷺ إلخ : قال في «المرقاة» لا يلزم من أكثرية المحبة تحقق الأفضلية؛ إذ محبة الأولاد وبعض الأقارب أمر جبلي مع العلم القطعي بأن غيرهم قد يوجد أفضل منهم.
وَعَنْ أُسَامَةَ (رضي الله عنه) قَالَ: كُنْتُ ۱ جَالِسًا إِذْ جَاءَ عَلِيٌّ وَالْعَبَّاسُ يَسْتَأْذِنَانِ، فَقَالَا: يَا أُسَامَةُ اسْتَأْذِنْ لَنَا عَلَى رَسُولِ اللهِ ﷺ ، فَقُلْتُ: يَا رَسُولَ اللَّهِ عَلِيُّ وَالْعَبَّاسُ يَسْتَأْذِنَانِ، فَقَالَ: «أَتَدْرِي مَا جَاءَ بِهِمَا؟ قُلْتُ: لَا ، قَالَ: «لَكِنِّي أَدْرِي فَأَذِنَ لَهُمَا فَدَخَلَا، فَقَالَا: يَا رَسُولَ اللهِ! جِئْنَاكَ نَسْأَلُكَ أَيُّ أَهْلِكَ أَحَبُّ إِلَيْكَ؟ قَالَ: «فَاطِمَةُ بِنْتُ مُحَمَّدٍ) قَالَا : مَا جِئْنَاكَ نَسْأَلُكَ عَنْ أَهْلِكَ، قَالَ: «أَحَبُّ أَهْلِي إِلَيَّ مَنْ قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتُ عَلَيْهِ أُسَامَةُ بْنُ زَيْدٍ قَالَا: ثُمَّ مَنْ؟ قَالَ: «ثُمَّ عَلِيٌّ ۲ بْنُ أَبِي طَالِبٍ فَقَالَ الْعَبَّاسُ: يَا رَسُولَ اللَّهِ! جَعَلْتَ عَمَّكَ آخِرَهُمْ؟ قَالَ: «لِأَنَّ عَلِيًّا سَبَقَكَ بِالْهِجْرَةِ». رَوَاهُ التَّرْمِذِيُّ.
Usamah (may Allah be pleased with him) narrated: I was sitting 1 when Ali and Al-Abbas came seeking permission. They said: “O Usamah, request permission for us from the Messenger of Allah (ﷺ).” I said: “O Messenger of Allah, Ali and Al-Abbas seek permission.” He said: “Do you know what brings them?” I said: “No.” He said: “But I do. Grant them permission.” They entered and said: “O Messenger of Allah, we came to ask you who among your household is most beloved to you?” He said: “Fatimah, daughter of Muhammad.” They said: “We didn’t come to ask about your household.” He said: “The most beloved of my household to me is the one whom Allah has favored and I have favored, Usamah ibn Zayd.” They said: “Then who?” He said: “Then Ali 2 ibn Abi Talib.” Al-Abbas said: “O Messenger of Allah, you made your uncle the last of them?” He said: “Because Ali preceded you in migration.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “I was sitting”: Meaning, at his door. The statement “we didn’t come to ask about your household”: Meaning, about your wives and children, but about your relatives and associates. The statement “whom Allah has favored”: Meaning, with Islam, guidance, and honor, “and I have favored”: Meaning, with emancipation, adoption, and upbringing. Though this was said about Zayd, his son follows him in receiving these favors. (As stated in Al-Mirqat)
2 The statement “then Ali ibn Abi Talib”: This is evidence that greater love does not necessitate greater superiority, as Ali is superior to Usamah and Zayd by consensus. (As stated in Al-Mirqat)
۱ قوله: كنت جالسا: أي عند بابه . وقوله: «ما جئناك نسألك عن أهلك أي عن أزواجك وأولادك، بل نسألك عن أقاربك ومتعلقيك. وقوله: «من قد أنعم الله عليه أي بالإسلام والهداية والإكرام وأنعمت عليه، أي أنا بالعتق والتبني والتربية. وهذا وإن ورد في حق زيد، لكن ابنه تابع له في حصول الإنعامين. كذا في «المرقاة».
۲ قوله: ثم علي ابن أبي طالب فهذا نص على أنه لا يلزم من الأحبية الأفضلية، فإن عليا أفضل من أسامة وزيد بالإجماع. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: سُئِلَ رَسُولُ اللهِ ﷺ أَيُّ أَهْلِ بَيْتِكَ أَحَبُّ إِلَيْكَ؟ قَالَ: الْحَسَنُ وَالْحُسَيْنُ وَكَانَ يَقُولُ لِفَاطِمَةَ: «ادْعِي لِيَ ابْنَيَّ فَيَشُمُّهُمَا وَيَضُمُّهُمَا إِلَيْهِ. رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) was asked: “Who among your household is most beloved to you?” He said: “Hasan and Husayn.” He would say to Fatimah: “Call my two sons for me,” and he would smell them and embrace them. [Narrated by At-Tirmidhi]
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) قَالَ: كَانَ رَسُولُ اللهِ ﷺ حَامِلَ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَى عَاتِقِهِ، فَقَالَ رَجُلٌ: نِعْمَ الْمَرْكَبُ رَكِبْتَ يَا غُلَامُ، فَقَالَ النَّبِيُّ ﷺ : وَنِعْمَ الرَّاكِبُ هُوَ». رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) was carrying Husayn ibn Ali on his shoulder when a man said: “What an excellent mount you ride, O boy!” The Prophet (ﷺ) said: “And what an excellent rider he is.” [Narrated by At-Tirmidhi]
وَعَنْ عُقْبَةَ بْنِ الْحَارِثِ (رضي الله عنه) قَالَ : صَلَّى ۱ أَبُو بَكْرِ الْعَصْرَ ثُمَّ خَرَجَ يَمْشِي، فَرَأَى الْحَسَنَ يَلْعَبُ مَعَ الصَّبْيَانِ فَحَمَلَهُ عَلَى عَاتِقِهِ، وَقَالَ: «بِأَبِي۲ شَبِيهُ بِالنَّبِيِّ ﷺ لَيْسَ شَبِيهَا بِعَلِيَّ وَعَلِيُّ يَضْحَكُ. رَوَاهُ الْبُخَارِيُّ.
Uqbah ibn Al-Harith (may Allah be pleased with him) narrated: Abu Bakr prayed Asr 1, then went out walking and saw Hasan playing with the boys. He carried him on his shoulder and said: “By my father, 2 he resembles the Prophet (ﷺ), not Ali,” while Ali laughed. [Narrated by Bukhari]
Notes / الحواشي
1 The statement “prayed Asr”: Meaning, during his caliphate or before it. The statement “saw”: Meaning, Abu Bakr saw. (As stated in Al-Mirqat)
2 The statement “by my father”: Meaning, I ransom him with my father, not an oath, as swearing by other than Allah is not permissible. The statement “resembles the Prophet (ﷺ)”: This does not contradict Ali’s statement, “I never saw his like before or after,” as the negation refers to complete resemblance, while the affirmation refers to most aspects, as At-Tibi indicated, saying: The indefinite form subtly implies that it refers to a type of resemblance. (As stated in Al-Mirqat)
۱ قوله صلى أبو بكر العصر : أي في زمن خلافته أو قبلها. وقوله: فرأى أي أبو بكر. كذا في «المرقاة».
۲ قوله : بأبي: أي مفدي بأبي، وليس قسمان، فإن الحلف بغير الله لا يجوز. وقوله: شبيه بالنبي ﷺ لا يعارض هذا قول علي لم أر قبله ولا بعده مثله؛ لأن المنفي محمول على عموم الشبه والمثبت على معظمه، كما أشار إليه الطيبي بقوله: وفي تنكيره لطف إيماء لطيف إلى أن المراد به نوع شبه، كذا في «المرقاة».
وَعَنِ الْبَرَاءِ (رضي الله عنه) قَالَ: رَأَيْتُ النَّبِيَّ ﷺ وَالْحَسَنُ۱ بْنُ عَلِيٍّ عَلَى عَاتِقِهِ يَقُولُ: اللهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ». مُتَّفَقٌ عَلَيْهِ.
Al-Bara (may Allah be pleased with him) narrated: I saw the Prophet (ﷺ) with Hasan 1 ibn Ali on his shoulder, saying: “O Allah, I love him, so love him.” [Agreed Upon]
Notes / الحواشي
۱ قوله: والحسن بن علي بالرفع والواو للحال على عاتقه بكسر التاء، وهو ما بين المنكب والعنق. قال صاحب المشكاة»: كنية الإمام الحسن أبو محمد سبط رسول الله ﷺ وريحانته وسيد شباب أهل الجنة ولد في النصف من شهر رمضان سنة ثلاث من الهجرة، وهو أصح ما قيل في ولادته، ومات سنة خمسين. وقيل: سنة تسع وأربعين. وقيل: سنة أربع وأربعين، ودفن بالبقيع، روى عنه ابنه الحسن بن الحسن وأبو هريرة وجماعة كثيرة، ولما قتل أبوه علي ابن أبي طالب بالكوفة بايعه الناس على الموت أكثر من أربعين ألفا، وسلم الأمر إلى معاوية بن أبي سفيان في النصف من جمادى الأولى، سنة إحدى وأربعين، وأما الحسين فكنيته أبو عبد الله ولد لخمس خَلَونَ من شعبان سنة أربع، وكانت فاطمة علقت به بعد أن ولدت الحسن بخمسين ليلة، وقتل يوم الجمعة يوم عاشوراء سنة إحدى وستين بكربلاء من أرض العراق، فيما بين الكوفة والحلة، وقتله سنان بن أنس النخعي، ويقال أيضًا: سنان بن أبي سنان. وقيل: قتله شمر بن ذي الجوشن، وأجهز عليه خولي بفتح الخاء المعجمة وسكون الواو وكسر اللام، وتشديد الياء يزيد الأصبحي من حمير، جز رأسه وأتى به عبد الله بن زياد. وقيل: إنه قتل مع الإمام الحسين من ولده وإخوته وأهل بيته ثلاثة وعشرون رجلا، روى عنه أبو هريرة وابنه علي زيد العابدين وفاطمة وسكينة بضم السين المهملة وفتح الكاف وسكون الياء والنون ابنتاه، وكان للحسين يوم قتله ثمان وخمسون سنة، وقضى الله تعالى أن قتل عبد الله بن زياد يوم عاشوراء سنة سبع وستين، قتله إبراهيم بن مالك ابن الأشتر النخعي في الحرب، وبعث رأسه إلى المختار، وبعثه المختار إلى ابن الزبير، وبعث ابن الزبير إلى علي بن الحسين. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: خَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ فِي طَائِفَةٍ۱ مِنَ النَّهَارِ أَتَى خِبَاءَ فَاطِمَةَ فَقَالَ: «أَثَمَّ لُكَعُ ؟ أَتَمَّ لُكَعُ ؟ يَعْنِي حَسَنًا، فَلَمْ يَلْبَتْ أَنْ جَاءَ يَسْعَى حَتَّى اعْتَنَقَ۲ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، فَقَالَ رَسُولُ اللهِ ﷺ: «اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ، وَأَحْبِبْ مَنْ يُحِبُّهُ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurayrah (may Allah be pleased with him) narrated: I went out with the Messenger of Allah (ﷺ) during a part 1 of the day to Fatimah’s tent. He said: “Is the little one there? Is the little one there?” meaning Hasan. Soon, he came running and they embraced each other. The Messenger of Allah (ﷺ) said: “O Allah, I love him, so love him, and love those who love him.” [Agreed Upon]
Notes / الحواشي
1 The statement “a part of the day”: Meaning, a portion of it. The statement “Fatimah’s tent”: With a kasrah on the kha, a ba, an alif, and a hamzah, meaning her house, as Al-Nawawi said. The statement “little one”: With a dammah on the lam and fathah on the kaf, without declension, like Umar, meaning the young boy. The judge said: This use of “little one” expresses mercy and compassion, like the diminutive in “O little red one.” The statement “meaning Hasan”: Is the narrator’s explanation. (As stated in Al-Mirqat)
2 The statement “they embraced each other”: Ibn Al-Malik said: This indicates the permissibility of embracing. Al-Nawawi said: It shows the desirability of being gentle with children by embracing and playing with them out of mercy and kindness, and the desirability of humility with children and others. (As stated in Al-Mirqat)
۱ قوله : طائفة من النهار : أي قطعة منه. وقوله: خباء فاطمة بكسر الخاء المعجمة وبموحدة بعدها ألف فهمز، أي بيتها كما قاله النووي. وقوله: (لكع بضم اللام وفتح الكاف من غير انصراف كعمر، أي الصبي الصغير قال القاضي: المراد بهذا الاستصغار الرحمة والشفقه كالتصغير في يا حميراء وقوله: يعني حسنا تفسير من الراوي. كذا في «المرقاة».
۲ قوله: اعتنقو كل واحد منهما صاحبه قال ابن الملك فيه جواز المعانقة. قال النووي: فيه استحباب ملاطفة الصبي في معانقته وملاعبته رحمة ولطفا واستحباب التواضع مع الأطفال وغيرهم. كذا في «المرقاة».
وَعَنْ أَبِي بَكْرَةَ (رضي الله عنه) قَالَ: رَأَيْتُ رَسُوْلَ اللهِ ﷺ عَلَى الْمِنْبَرِ وَالْحَسَنُ بْنُ عَلِيٍّ إِلَى جَنْبِهِ وَهُوَ يُقْبِلُ عَلَى النَّاسِ مَرَّةً وَعَلَيْهِ أُخْرَى، وَيَقُولُ: «إِنَّ ابْنِي هَذَا سَيِّدُ۱ ، وَلَعَلَّ ۱ اللهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ». رَوَاهُ الْبُخَارِيُّ.
Abu Bakrah (may Allah be pleased with him) narrated: I saw the Messenger of Allah (ﷺ) on the pulpit with Hasan ibn Ali by his side, turning to the people at times and to him at others, saying: “This son of mine is a leader, 1 and perhaps 2 Allah will use him to reconcile two great factions of Muslims.” [Narrated by Bukhari]
Notes / الحواشي
1 The statement “leader”: It is said: He is one who is not overcome by his anger. Or, he who excels in goodness. The second is more fitting, as it truly applies to one who combines nobility of lineage, character, knowledge, and action. At-Turbushti said: It is enough honor and virtue for him that the Messenger of Allah (ﷺ) called him a leader. (As stated in Al-Mirqat)
1 The statement “with Hasan ibn Ali”: In the nominative with the waw indicating circumstance, “on his shoulder” with a kasrah on the ta, meaning the area between the shoulder and neck. The author of Al-Mishkat said: The kunyah of Imam Hasan is Abu Muhammad, the grandson of the Messenger of Allah (ﷺ), his fragrant flower, and the leader of the youth of Paradise. He was born in mid-Ramadan in the third year of Hijrah, which is the most accurate report of his birth. He departed from this world in the year 50, or 49, or 44, and was buried in Al-Baqi. His son Hasan ibn Hasan, Abu Hurayrah, and many others narrated from him. When his father Ali ibn Abi Talib was killed in Kufa, over forty thousand pledged allegiance to him unto death. He handed over authority to Muawiyah ibn Abi Sufyan in mid-Jumada al-Ula in the year 41. As for Husayn, his kunyah is Abu Abdullah. He was born five days into Sha’ban in the year 4. Fatimah conceived him fifty nights after giving birth to Hasan. He was killed on Friday, the Day of Ashura, in the year 61 in Karbala, in the land of Iraq between Kufa and Hilla, by Sinan ibn Anas An-Nakha’i, or Sinan ibn Abi Sinan, or by Shimr ibn Dhi al-Jawshan, who finished him off, or by Khawli ibn Yazid Al-Asbahi from Hamir, who cut off his head and brought it to Abdullah ibn Ziyad. It is said that twenty-three men from his children, brothers, and household were killed with him. Abu Hurayrah, his son Ali Zayn Al-Abidin, and his daughters Fatimah and Sakinah narrated from him. Husayn was fifty-eight years old when he was killed. Allah decreed that Abdullah ibn Ziyad was killed on the Day of Ashura in the year 67 by Ibrahim ibn Malik ibn Al-Ashtar An-Nakha’i in battle. His head was sent to Al-Mukhtar, who sent it to Ibn Az-Zubayr, who sent it to Ali ibn Al-Husayn. (Derived from Al-Mirqat)
2 The statement “perhaps Allah will use him to reconcile two great factions of Muslims”: At-Turbushti said: He described the factions as great because the Muslims at that time were divided into two groups, one with Hasan and one with Muawiyah. Hasan was the most entitled to the caliphate then. He remained for six months of the thirty years mentioned in the Prophet’s statement: “The caliphate after me is thirty years.” His piety and concern for his grandfather’s nation led him to relinquish rule and worldly matters for the sake of Allah, not out of weakness or humiliation, as over forty thousand had pledged allegiance to him unto death. It was as the Messenger of Allah (ﷺ) said: “Allah will use him to reconcile two great factions of Muslims.” This was difficult for some of his followers, to the point that fanaticism led one to say upon entering: “Peace be upon you, O disgrace of the believers.” Hasan replied: “Disgrace is better than the Fire.” In Sharh As-Sunnah, this Hadith indicates that neither faction left Islam due to their actions or statements in that conflict, as the Prophet (ﷺ) called them all Muslims, with one faction being correct and the other mistaken. This applies to every interpreter acting on a plausible basis, even if mistaken. Hence, they agreed to accept the testimony of rebels and the rulings of their judges. The predecessors chose to avoid discussing the first conflict, saying: “Those were bloods Allah kept our hands clean from, so we do not stain our tongues with them.” Hasan’s reconciliation with Muawiyah and its continuation prove the validity of his leadership. (Derived from Al-Lama’at and Al-Mirqat)
۱ قوله: سید: قيل: وهو من لا يغلبه غضبه. وقيل : الذي يفوق في الخير والأول أليق بما بعده الآتي، والأظهر الثاني؛ لأنه إنما يطلق حقيقة على من جميع السيادة نسبا وحسبا وعلما وعملا. قال التوربشتي كفى به شرفا وفضل فلا أسود ممن سماه رسول الله ﷺ سيدا. كذا في «المرقاة».
۲ قوله : لعل الله أن يصلح به بين فئتين عظيمتين من المسلمين : قال التوربشتي : إنما وصف الفئتين بالعظيمتين؛ لأن المسلمين كانوا يومئذ فرقتين فرقة مع الحسن وفرقة مع معاوية، وكان الحسن الله يومئذ أحق الناس بالخلافة. وقد بقي ستة أشهر من ثلاثين سنة التي بها يتم ما أخبر النبي له بقوله: «الخلافة بعدي ثلاثون سنة». فدعا ورعه وشفقته على أمة جده إلى ترك الملك والدنيا رغبة فيما عند الله، ولم يكن ذلك لقلة ولا ذلة، فقد بايعه على الموت أربعون ألفا، وكان كما قال رسول الله ﷺ: إن الله سيصلح به بين فئتين عظيمتين من المسلمين»، وشق ذلك على بعض شيعته حتى حملته العصبية على أن قال عند الدخول السلام عليك يا عار المؤمنين، فقال: العار خير من النار.
وفي شرح السنة في الحديث دليل على أن واحد من الفريقين لم يخرج بما كان منه في تلك الفتنة من قول أو فعل عن ملة الإسلام؛ لأن النبي علي جعلهم كلهم مسلمين مع كون إحدى الطائفتين مصيبة والأخرى مخطئة، وهكذا سبيل كل متأول فيما يتعطاه من رأي ومذهب إذا كان له فيما تناوله شبهة، وإن كان مخطئا في ذلك، ومن هذا اتفقوا على قبول شهادة أهل البغي، ونفوذ قضاء قاضيهم، واختار السلف ترك الكلام في الفتنة الأولى، وقالوا: تلك دماء طهر الله عنها أيدينا، فلا نلوث به ألسنتنا، وصلح الحسن مع معاوية واستقراره ودوامه على ذلك دليل على صحة إمارته. التقطته من اللمعات» «المرقاة».
وَعَنْ أُمِّ الْفَضْلِ بِنْتِ الْحَارِثِ (رضي الله عنها) أَنَّهَا دَخَلَتْ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي رَأَيْتُ حُلْمًا مُنْكَرًا اللَّيْلَةَ، قَالَ: «وَمَا هُوَ ؟ قَالَتْ: إِنَّهُ شَدِيدٌ، قَالَ: «وَمَا هُوَ؟ قَالَتْ: رَأَيْتُ كَأَنَّ قِطْعَةً مِنْ جَسَدِكَ قُطِعَتْ وَ وُضِعَتْ فِي حِجْرِي، فَقَالَ رَسُوْلُ اللهِ ﷺ: رَأَيْتِ خَيْرًا، تَلِدُ فَاطِمَةُ إِنْ شَاءَ اللهُ غُلَامًا يَكُونُ فِي حِجْرِكِ. فَوَلَدَتْ فَاطِمَةُ الْحُسَيْنَ فَكَانَ فِي حِجْرِي كَمَا قَالَ رَسُولُ اللهِ ﷺ ، فَدَخَلْتُ يَوْمًا عَلَى رَسُوْلِ اللَّهِ ﷺ فَوَضَعْتُهُ فِي حِجْرِهِ، ثُمَّ كَانَتْ مِنِّي الْتِفَاتَةً، فَإِذَا عَيْنَا رَسُوْلِ اللَّهِ ﷺ وَ تُهْرِيقَانِ الدُّمُوعَ، قَالَتْ: فَقُلْتُ: يَا نَبِيَّ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي مَا لَكَ؟ قَالَ: «أَتَانِي جِبْرِيلُ ، فَأَخْبَرَنِي أَنَّ أُمَّتِي سَتَقْتُلُ ابْنِي هَذَا». فَقُلْتُ: هَذَا؟ قَالَ: «نَعَمْ، وَأَتَانِي بِتُرْبَةٍ مِنْ تُرْبَتِهِ حَمْرَاءُ». رَوَاهُ الْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ».
Umm Al-Fadl bint Al-Harith (may Allah be pleased with her) narrated: She entered upon the Messenger of Allah (ﷺ) and said: “O Messenger of Allah, I saw a disturbing dream last night.” He said: “What was it?” She said: “It was severe.” He said: “What was it?” She said: “I saw as if a piece of your body was cut off and placed in my lap.” The Messenger of Allah (ﷺ) said: “You have seen good. Fatimah will give birth, if Allah wills, to a boy who will be in your lap.” Fatimah gave birth to Husayn, and he was in my lap as the Messenger of Allah (ﷺ) said. One day, I entered upon the Messenger of Allah (ﷺ) and placed him in his lap. Then I glanced, and the eyes of the Messenger of Allah (ﷺ) were shedding tears. I said: “O Prophet of Allah, by my father and mother, what is wrong?” He said: “Jibril came to me and informed me that my nation will kill this son of mine.” I said: “This one?” He said: “Yes, and he brought me soil from his soil, red in color.” [Narrated by Al-Bayhaqi in Dala’il An-Nubuwwah]
وَعَنْ سَلْمَى قَالَتْ: دَخَلْتُ عَلَى أُمِّ سَلَمَةَ وَهِيَ تَبْكِي، فَقُلْتُ: مَا يُبْكِيكِ؟ قَالَتْ: رَأَيْتُ رَسُولَ اللهِ ، تَعْنِي فِي الْمَنَامِ وَعَلَى رَأْسِهِ وَلِحْيَتِهِ التَّرَابُ، فَقُلْتُ: مَا لَكَ يَا رَسُولَ اللَّهِ؟ قَالَ: شَهِدْتُ قَتْلَ الْحُسَيْنِ آنِفًا. رَوَاهُ التَّرْمِذِيُّ.
Salma narrated: I entered upon Umm Salamah while she was weeping. I said: “What makes you weep?” She said: “I saw the Messenger of Allah (ﷺ), meaning in a dream, with dust on his head and beard. I said: ‘What is wrong, O Messenger of Allah?’ He said: ‘I just witnessed the killing of Husayn.’” [Narrated by At-Tirmidhi]
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) أَنَّهُ قَالَ: رَأَيْتُ۱ النَّبِيَّ ﷺ فِيمَا يَرَى النَّائِمُ ذَاتَ يَوْمٍ بِنِصْفِ النَّهَارِ أَشْعَثَ أَغْبَرَ بِيَدِهِ قَارُورَةٌ فِيهَا دَمٌ فَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي مَا هَذَا؟ قَالَ: دَمُ الْحُسَيْنِ وَأَصْحَابِهِ. وَلَمْ أَزَلْ أَلْتَقِطُهُ مُنْذُ الْيَوْمَ، فَأُحْصِيْ ذَلِكَ الْوَقْتَ فَأَجِدُ قُتِلَ ذَلِكَ الْوَقْتَ. رَوَاهُ الْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ» وَأَحْمَدُ.
Ibn Abbas (may Allah be pleased with them both) narrated: I saw 1 the Prophet (ﷺ) in a dream at midday, disheveled and dusty, holding a bottle with blood in it. I said: “By my father and mother, what is this?” He said: “The blood of Husayn and his companions. I have been collecting it since today.” I noted that time and found that he was killed at that time. [Narrated by Al-Bayhaqi in Dala’il An-Nubuwwah and Ahmad]
Notes / الحواشي
1 The statement “I saw the Prophet (ﷺ)”: Meaning, after his departure. The statement “I have been collecting it since today”: At-Tibi said: This is the Prophet’s statement, either as a second report or as an appositive to “this.” The statement “I noted that time”: From Ibn Abbas, meaning I recorded the date of that dream. The statement “found that he was killed at that time”: Meaning, I found he was killed at that time. The shift from past to present tense emphasizes the vividness of the event. (As stated in Al-Mirqat)
۱ قوله: رأيت النبي ﷺ: أي بعد موته . وقوله: ولم أزل ألتقطته منذ اليوم قال الطيبي: هذا من كلام الرسول الله يجو أن يكون خبرا بعد خبر لقوله: «هذا ويجوز أن يكون خبرا ودم الحسين» بدل من «هذا». وقوله: فأحصي ذلك الوقت من كلام ابن عباس أي حفظ تاريخ ذلك الوقت من زمن الرؤيا وقوله: «فأجد قتل ذلك الوقت أي فوجدته قتل في ذلك الوقت والعدول عن الماضي إلى المضارع؛ لاستحضار الحال الغريبة. كذا في المرقاة».
وَعَنْ يَعْلَى بْنِ مُرَّةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «حُسَيْنٌ ۱مِنِّي وَأَنَا مِنْ حُسَيْنٍ، أَحَبَّ اللَّهُ مَنْ أَحَبَّ حُسَيْنَا حُسَيْنٌ۲ سِبْطٌ مِنَ الْأَسْبَاطِ». رَوَاهُ التَّرْمِذِيُّ.
Ya’la ibn Murrah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Husayn 1 is from me, and I am from Husayn. Allah loves whoever loves Husayn. Husayn 2 is a grandson among the grandsons.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Husayn is from me, and I am from Husayn”: The judge said: It is as if he knew, through the light of revelation, what would happen between him and the people, so he singled him out, emphasizing that they are like one entity in the obligation of love and the prohibition of hostility or aggression. He reinforced this with “Allah loves whoever loves Husayn,” as loving him is loving the Prophet (ﷺ), and loving the Prophet is loving Allah. (As stated in Al-Mirqat)
2 The statement “Husayn is a grandson”: With a kasrah on the sin and fathah on the ba, meaning the son of my daughter. It is derived from “grandson” with a fathah, a tree with many branches from a single root, as if the parent is the tree and the children are its branches. It may also mean that a tribe will branch from Husayn, with many descendants, indicating that his progeny will be more numerous and enduring, which came to pass. (As stated in Al-Mirqat)
۱ قوله: حسين مني وأنا من حسين قال القاضي: كأنه الله علم بنور الوحي ما سيحدث بينه وبين القوم، فخصه بالذكر، وبين أنهما كالشيء الواحد في وجوب المحبة وحرمة التعرض والمحاربة وأكد ذلك بقوله: «أحب الله من أحب حسينا. فإن محبته محبة الرسول ومحبة الرسول محبة الله. كذا في «المرقاة».
۲ قوله : حسين سبط : بكسر السين وفتح الموحدة، أي ولد ابنتي، ومأخذه من السبط بالفتح، وهي شجرة لها أغصان كثيرة أصلها واحد كأن الوالد بمنزلة الشجرة والأولاد بمنزلة أغصانها. ويحتمل أن يكون المراد ههنا على معنى أنه يتشعب من الحسين قبيلة، ويكون من نسله خلق كثير، فيكون إشارة إلى أن نسله يكون أكثر وأبقى، وكان الأمر كذلك. كذا في «المرقاة».
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنهما) قَالَ: طَرَقْتُ۱ النَّبِيَّ ﷺ ذَاتَ لَيْلَةٍ فِي بَعْضِ الْحَاجَةِ، فَخَرَجَ النَّبِيُّ ﷺ ، وَهُوَ مُشْتَمِلُ عَلَى شَيْءٍ لَا أَدْرِي مَا هُوَ؟ فَلَمَّا فَرَغْتُ مِنْ حَاجَتِي قُلْتُ: مَا هَذَا الَّذِي أَنْتَ مُشْتَمِلُ عَلَيْهِ؟ فَكَشَفَهُ فَإِذَا الْحَسَنُ وَالْحُسَيْنُ عَلَى وَرِكَيْهِ. فَقَالَ: «هَذَانِ ابْنَايَ وَابْنَا ابْنَتِي، اللهُمَّ إِنِّي أُحِبُّهُمَا فَأَحِبَّهُمَا وَأَحِبَّ مَنْ يُحِبُّهُمَا». رَوَاهُ التَّرْمِذِيُّ.
قُلْنَا: اللَّهُمَّ اجْعَلْنَا مِنْ مُحِبّيْهِمَا وَمَوَالِيْهِمَا، وَلَا تَجْعَلْنَا مِنْ مُبْغِضِيْهِمَا وَمُعَادِيْهِمَا.
Usamah ibn Zayd (may Allah be pleased with them both) narrated: I visited 1 the Prophet (ﷺ) one night for a need. He came out, covering something I did not know what it was. When I finished my need, I said: “What is this you are covering?” He uncovered it, and it was Hasan and Husayn on his hips. He said: “These are my sons and the sons of my daughter. O Allah, I love them, so love them, and love those who love them.” [Narrated by At-Tirmidhi]
We say: O Allah, make us among those who love and support them, and do not make us among those who hate or oppose them.
Notes / الحواشي
1 The statement “visited”: In Al-Qamus, visiting means coming at night, so the phrase implies emphasis or confirmation, meaning I came to him one night. The statement “hips”: With a fathah on the waw and kasrah on the kaf, meaning above the thigh, as in Al-Qamus. (As stated in Al-Mirqat)
۱ قوله: طرقت في القاموس»: الطرق الإتيان بالليل كالطروق، ففي الكلام تجريد أو تأكيد، والمعنى أتيته ذات ليلة، أي ليلة من الليالي وذات مقحمة لتأكيد الإبهام. وقوله: «وركيه بفتح فكسر في القاموس»: ما فوق الفخذ. كذا في «المرقاة».
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نُعْمِ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ (رضي الله عنهما) وَسَأَلَهُ رَجُلٌ۱ عَنِ الْمُحْرِمِ. قَالَ شُعْبَةُ: أَحْسِبُهُ يُقْتَلُ الذُّبَابُ؟ قَالَ: أَهْلُ الْعِرَاقِ يَسْأَلُونَ عَنِ الذُّبَابِ، وَقَدْ قَتَلُوا ابْنَ بِنْتِ رَسُولِ اللهِ ﷺ ، وَقَالَ رَسُوْلُ اللَّهِ ﷺ: «هُمَا رَيْحَانَيَّ مِنَ الدُّنْيَا». رَوَاهُ الْبُخَارِيُّ.
Abdur-Rahman ibn Abi Nu’m narrated: I heard Abdullah ibn Umar (may Allah be pleased with them both) when a man 1 asked him about the muhrim. Shu’bah said: I think he asked about killing flies. He said: “The people of Iraq ask about flies while they killed the son of the daughter of the Messenger of Allah (ﷺ), and the Messenger of Allah (ﷺ) said: ‘They are my two fragrant flowers in this world.’” [Narrated by Bukhari]
Notes / الحواشي
1 The statement “a man asked him about the muhrim”: A circumstantial clause. The statement “Shu’bah said”: Meaning, one of the narrators of this Hadith. The statement “I think”: Meaning, I believe he asked about the muhrim. In Adh-Dhakha’ir, from Ibn Umar: He was asked about the muhrim killing flies, meaning whether it is permissible or not, and this is an explanatory insertion. The statement “people of Iraq”: Meaning, Kufa. At-Tibi said: The statement “he said: the people of Iraq” is a circumstance for “I heard.” The statement “a man asked him about the muhrim” is also circumstantial. The statement “Shu’bah said: I think he asked about killing flies” is the narrator’s explanation of the man’s question, meaning what do you say about a muhrim killing flies. The statement “they killed”: A circumstance for the pronoun in “they ask.” The statement “and he said”: Meaning, while he said. (Derived from Al-Mirqat)
1 The statement “they are my two fragrant flowers in this world”: A child is called a fragrant flower because they are smelled like a flower. “In this world” means within the world. (Derived from Al-Mirqat)
۱ قوله : وسأله رجل عن المحرم: جملة حالية. وقوله: «قال شعبة أي أحد رواة هذا الحديث. وقوله: «أحسبه أي أظنه، أي السائل سأله عن المحرم. وفي الذخائر عن ابن عمر : وقد سئل عن المحرم يقتل الذباب يعني أيجوز قتله أم لا؟، والجملة معترضة. وقوله: «أهل العراق أي الكوفة. قال الطيبي : قوله: «قال: أهل العراق حال من سمعت. وقد مقدرة والأصل سمعت قول عبد الله. وقوله: وسأله رجل عن المحرم أيضًا حل. وقوله: «قال شعبة: أحسبه يقتل الذباب قول بعض الرواة تفسير سؤال الرجل واستفتاءه، أي ما تقول في شأن المحرم يقتل الذباب. وقوله: وقد قتلوا إلخ) حال من ضمير الفاعل في «يسئلوني». وقوله: «وقال أي والحال أنه قال. التقطته من «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «إِنَّ الْحَسَنَ وَالْحُسَيْنَ هُمَا ۱ رَيْحَانَتَايَ مِنَ الدُّنْيَا». رَوَاهُ التَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Hasan and Husayn are 1 my two fragrant flowers in this world.” [Narrated by At-Tirmidhi]
Notes / الحواشي
۱ قوله: ههما ريحاني من الدنيا الولد يسمى الريحان؛ لأنه يشم كما يشم الريحان، فكأنه من جملة الرياحين. وقوله: من الدنيا» «من» هنا بمعنى في أي في الدنيا. التقطته من «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْحَسَنُ۱ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Hasan and Husayn are the leaders of the youth of the people of Paradise.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Hasan and Husayn are the leaders of the youth of the people of Paradise”: Al-Muzhir said: This means they are the most excellent of those who departed young in the way of Allah among the inhabitants of Paradise, not referring to the age of youth, as they both departed in old age. Rather, it refers to the chivalry associated with youth, as one might say, “So-and-so is a young man,” even if he is elderly, pointing to his nobility and vigor. Alternatively, it means they are the leaders of the people of Paradise, except for the Prophets and the Rightly Guided Caliphs, as all the inhabitants of Paradise are of the same youthful age, with no elderly or middle-aged among them. At-Tibi said: It could also mean that they are currently the leaders of the youth among the people of Paradise from the young people of this era. (As stated in Al-Mirqat)
۱ قوله: الحسن والحسين سيدا شباب أهل الجنة: قال المظهر : يعني هما أفضل من مات شابا في سبيل الله من أصحاب الجنة، ولم يرد به سن الشباب؛ لأنهما ماتا وقد كهلا، بل ما يفعله الشباب من المروة كما يقال: فلان فتى، وإن كان شيخا يشير إلى مروته وفتوته أو أنهما سيدا أهل الجنة سوى الأنبياء والخلفاء الراشدين؛ وذلك لأن أهل الجنة كلهم في سن واحد، وهو الشباب، وليس فيهم شيخ ولا كهل. قال الطيبي: ويمكن أن يراد هما الآن سيدا شباب من هم من أهل الجنة من شبان هذا الزمان. كذا في «المرقاة».
وَعَنْ حُذَيْفَةَ (رضي الله عنه) قَالَ: قُلْتُ لِأُمِّي: دَعِينِي۱ آتِي النَّبِيَّ ﷺ ، فَأُصَلِّي مَعَهُ الْمَغْرِبَ، وَأَسْأَلُهُ أَنْ يَسْتَغْفِرَ لِي وَلَكِ. فَأَتَيْتُ النَّبِيَّ ﷺ فَصَلَّيْتُ مَعَهُ الْمَغْرِبَ، فَصَلَّى حِيْنَ صَلَّى الْعِشَاءَ، ثُمَّ انْفَتَلَ، فَتَبِعْتُهُ فَسَمِعَ صَوْتِي، فَقَالَ: «مَنْ هَذَا؟ حُذَيْفَةُ؟» قُلْتُ: نَعَمْ، قَالَ: «مَا حَاجَتُكَ؟ غَفَرَ اللهُ لَكَ وَلِأُمِّكَ، إِنَّ هَذَا مَلَكٌ لَمْ يَنْزِلِ الْأَرْضَ قَطَّ قَبْلَ هَذِهِ اللَّيْلَةِ اسْتَأْذَنَ رَبَّهُ أَنْ يُسَلِّمَ عَلَيَّ، وَيُبَشِّرَنِي بِأَنَّ فَاطِمَةَ سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ، وَأَنَّ الْحَسَنَ وَالْحُسَيْنَ سَيِّدَا شَبَابٍ أَهْلِ الْجَنَّةِ». رَوَاهُ التَّرْمِذِيُّ.
Hudhayfah (may Allah be pleased with him) narrated: I said to my mother: “Let me go 1 to the Prophet (ﷺ) to pray Maghrib with him and ask him to seek forgiveness for me and you.” So, I went to the Prophet (ﷺ) and prayed Maghrib with him. He continued praying until he prayed Isha, then he turned, and I followed him. He heard my voice and said: “Who is this? Hudhayfah?” I said: “Yes.” He said: “What is your need? May Allah forgive you and your mother. Indeed, this is an angel who has never descended to earth before this night. He sought permission from his Lord to greet me and give me glad tidings that Fatimah is the leader of the women of Paradise, and that Hasan and Husayn are the leaders of the youth of the people of Paradise.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Let me go”: It is likely she was preventing him due to the distance of the place, out of fear for him or herself. The statement “to go”: With the retention of the ya, it is a new sentence, meaning “I will go.” The statement “he prayed”: Meaning, the Prophet (ﷺ) prayed the supererogatory prayers. (As stated in Al-Mirqat)
۱ قوله: دعيني : لعلها كانت تمنعه لبعد محله خوفا عليه أو عليها. وقوله: «آتي» بإثبات الياء، فهو استئناف، أي أنا آتي. وقوله: «فصلى» أي النبي ﷺ النوافل. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: لَمْ يَكُنْ أَحَدٌ أَشْبَهَ بِالنَّبِيِّ ﷺ مِنَ الْحَسَنِ بْنِ عَلِيٍّ، وَقَالَ وَفِي الْحُسَيْنِ أَيْضًا: كَانَ أَشْبَهَهُمْ بِرَسُوْلِ اللَّهِ ﷺ رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated: No one resembled the Prophet (ﷺ) more than Hasan ibn Ali. He also said regarding Husayn: He was the most similar to the Messenger of Allah (ﷺ). [Narrated by Bukhari]
وَعَنْهُ (رضي الله عنه) قَالَ: أُتِيَ عُبَيْدُ اللهِ بْنُ زِيَادٍ بِرَأْسِ الْحُسَيْنِ، فَجُعِلَ فِي طَسْتٍ، فَجَعَلَ يَنْكُتُ ، ۱ وَقَالَ۲ فِي حُسْنِهِ شَيْئًا. قَالَ أَنَسٌ : فَقُلْتُ: وَاللَّهِ إِنَّهُ كَانَ أَشْبَهَهُمْ بِرَسُولِ اللهِ ﷺ. وَكَانَ مَخْضُوبًا بِالْوَسْمَةِ. رَوَاهُ الْبُخَارِيُّ.
وَفِي رِوَايَةِ التَّرْمِذِيّ: قَالَ : كُنْتُ عِنْدَ ابْنِ زِيَادٍ فَجِيءَ بِرَأْسِ الْحُسَيْنِ فَجَعَلَ يَضْرِبُ بِقَضِيبٍ فِي أَنْفِهِ، وَيَقُولُ: مَا رَأَيْتُ مِثْلَ هَذَا حُسْنًا، فَقُلْتُ: أَمَا إِنَّهُ كَانَ مِنْ أَشْبَهِهِمْ بِرَسُولِ اللهِ ﷺ. وَقَالَ: هَذَا حَدِيْثٌ صَحِيحٌ حَسَنٌ غَرِيبٌ.
Anas (may Allah be pleased with him) narrated: The head of Husayn was brought to Ubaydullah ibn Ziyad and placed in a basin. He began to poke at it 1 and said 2 something about its beauty. Anas said: “By Allah, he was the most similar of them to the Messenger of Allah (ﷺ), and he was dyed with woad.” [Narrated by Bukhari]
In a narration by At-Tirmidhi: He said: “I was with Ibn Ziyad when the head of Husayn was brought. He began striking its nose with a stick, saying: ‘I have not seen such beauty.’ I said: ‘Indeed, he was the most similar of them to the Messenger of Allah (ﷺ).’” He said: This Hadith is authentic, good, and unique.
Notes / الحواشي
1 The statement “poke at it”: In An-Nihayah, it is said: Meaning, to reflect and talk to himself. Its origin is from poking with a stick, which is striking the ground with it. Poking the ground with a stick means making a mark with its tip, like a thinker lost in thought. (As stated in Al-Mirqat)
2 The statement “said something about its beauty”: It might initially seem that he belittled or criticized its beauty out of defiance or obstinacy, and Anas refuted him. However, it appears from At-Tirmidhi’s narration that he praised and described it with great beauty, but this was done mockingly and scornfully, out of joy and delight at his killing. (As stated in Al-Lama’at)
۱ قوله: ينكت في النهاية»: أي يفكر ويحدث بنفسه وأصله من النكت بالعصا، وهو ضرب الأرض بها، ونكت الأرض بالقضيب هو أن يؤثر فيها بطرفه كفحل المفكر الموهوم. كذا في «المرقاة».
۲ قوله: قال في حسنه شيئا قد يسبق إلى الزهن أنه طعن ونقص حسنه مكابرة وعنادا فرد عليه أنس قوله، ولكن يظهر من رواية الترمذي أنه حسنه ووصفه بالحسن البالغ، وكان ذلك بطريق السخرية والاستهزاء تبهجا وسرورا حصل له بقتله. كذا في «اللمعات».
وَعَنْ عُمَارَةَ بْنِ عُمَيْرٍ قَالَ: لَمَّا جِيءَ بِرَأْسِ ابْنِ زِيَادٍ وَأَصْحَابِهِ نُضْدَتْ فِي الْمَسْجِدِ فِي الرَّحَبَةِ، فَانْتَهَيْتُ إِلَيْهِمْ، وَهُمْ يَقُولُونَ: قَدْ جَاءَتْ قَدْ جَاءَتْ، فَإِذَا حَيَّةٌ قَدْ جَاءَتْ تَتَخَلَّلُ الرُّؤُوسَ حَتَّى دَخَلَتْ فِي مَنْخَرِ عُبَيْدِ اللهِ بْنِ زِيَادٍ، فَمَكَتَتْ هُنَيْهَةً، ثُمَّ خَرَجَتْ، فَذَهَبَتْ حَتَّى تَغَيَّبَتْ، ثُمَّ قَالُوا : قَدْ جَاءَتْ، فَفَعَلَتْ ذَلِكَ مَرَّتَيْنِ أَوْ ثَلَاثًا. رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: حَسَنٌ صَحِيحٌ.
Umarah ibn Umayr narrated: When the heads of Ubaydullah ibn Ziyad and his companions were brought and arranged in the mosque at the open space, I approached them. They were saying: “It has come, it has come.” Behold, a snake came, weaving through the heads until it entered the nostril of Ubaydullah ibn Ziyad, lingered briefly, then left and disappeared. They said: “It has come,” and it did this two or three times. [Narrated by At-Tirmidhi, who said: It is good and authentic]
وَعَنْ عَلَيٍّ (رضي الله عنه) قَالَ: الْحَسَنُ أَشْبَهُ ۱ رَسُولِ اللهِ ﷺ مَا بَيْنَ الصَّدْرِ إِلَى الرَّأْسِ، وَالْحُسَيْنُ أَشْبَهُ النَّبِيِّ ﷺ مَا كَانَ أَسْفَلَ مِنْ ذَلِكَ. رَوَاهُ التَّرْمِذِيُّ.
Ali (may Allah be pleased with him) narrated: Hasan resembled 1 the Messenger of Allah (ﷺ) from the chest to the head, and Husayn resembled the Prophet (ﷺ) in what was below that. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “resembled”: A past tense verb. The statement “from the chest to the head”: At-Tibi said: This is a substitute for the implied subject of “resembled” or a partial substitute for the object. Likewise, the subsequent statement “in what was below that.” (As stated in Al-Mirqat)
۱ قوله: أشبه فعل ماض. وقوله: «ما بين الصدر إلى الرأس قال الطيبي : بدل من الفاعل المضمر في «أشبه» أو من المفعول بدل البعض، وكذا قوله: الآتي ما كان أسفل. كذا في «المرقاة».
وَعَنْ بُرَيْدَةَ (رضي الله عنه) قَالَ : كَانَ رَسُولُ اللهِ ﷺ لا يَخْطُبُنَا إِذْ جَاءَ الْحَسَنُ وَالْحُسَيْنُ عَلَيْهِمَا قَمِيصَانِ۱ أَحْمَرَانِ يَمْشِيَانِ وَيَعْثُرَانِ، فَنَزَلَ رَسُولُ اللَّهِ ﷺ مِنَ الْمِنْبَرِ، فَحَمَلَهُمَا وَوَضَعَهُمَا بَيْنَ يَدَيْهِ، ثُمَّ قَالَ: «صَدَقَ اللهُ: «﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾، نَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتَّى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ النَّسَائِيُّ.
Buraydah (may Allah be pleased with him) narrated: While the Messenger of Allah (ﷺ) was delivering a sermon to us, Hasan and Husayn came, wearing two red shirts 1, walking and stumbling. The Messenger of Allah (ﷺ) descended from the pulpit, carried them, and placed them in front of him. Then he said: “Allah has spoken the truth: Your wealth and your children are but a trial [Qur’an 64:15]. I looked at these two boys walking and stumbling, and I could not be patient until I interrupted my speech and lifted them.” [Narrated by At-Tirmidhi, Abu Dawud, and An-Nasa’i]
Notes / الحواشي
1 The statement “two red shirts”: Meaning, they had red stripes. (As stated in Al-Mirqat)
۱ قوله: قميصان أحمران أي فيهما خطوط حمر. كذا في «المرقاة».
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنهما) عَنِ النَّبِيِّ ﷺ كَانَ يَأْخُذُهُ وَالْحَسَنَ، فَيَقُولُ: «اللَّهُمَّ أَحِبَّهُمَا فَإِنِّي أُحِبُّهُمَا».
وَفِي رِوَايَةٍ : قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَأْخُذُنِي فَيُقْعِدُنِي عَلَى فَخِذِهِ، وَيُقْعِدُ الْحَسَنَ بْنَ عَلَى عَلَى فَخِذِهِ الْأُخْرَى ، ثُمَّ يَضُمُّهُمَا ثُمَّ يَقُولُ: «اللَّهُمَّ ارْحَمْهُمَا، فَإِنِّي أَرْحَمُهُمَا رَوَاهُ الْبُخَارِيُّ.
Usamah ibn Zayd (may Allah be pleased with them both) narrated: The Prophet (ﷺ) would take me and Hasan and say: “O Allah, love them, for I love them.”
In another narration: He said: The Messenger of Allah (ﷺ) would take me and seat me on one thigh and seat Hasan ibn Ali on his other thigh, then embrace them and say: “O Allah, have mercy on them, for I have mercy on them.” [Narrated by Bukhari]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ (رضي الله عنهما) أَنَّ رَسُوْلَ اللهِ ﷺ بَعَثَ بَعْثًا، وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ۱ بَعْضُ النَّاسِ فِي إِمَارَتِهِ، فَقَالَ رَسُولُ اللهِ ﷺ : إِنْ۲ كُنْتُم تَطْعُنُوا . فِي إِمَارَتِهِ فَقَدْ كُنْتُمْ تَطْعُنُونَ فِي إِمَارَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللَّهِ إِنْ۳ كَانَ لَخَلِيقًا لِلْإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ. مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ لِمُسْلِمٍ نَحْوُهُ. وَفِي آخِرِهِ: «أُوْصِيْكُمْ٤ بِهِ؛ فَإِنَّهُ مِنْ صَالِحِيْكُمْ».
Abdullah ibn Umar (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) sent out an expedition and appointed Usamah ibn Zayd as its leader. Some people criticized 1 his leadership, so the Messenger of Allah (ﷺ) said: “If 2 you criticize his leadership, you have criticized the leadership of his father before him. By Allah, he 3 was indeed worthy of leadership, and he was one of the most beloved people to me, and this one is one of the most beloved to me after him.” [Agreed Upon]
In a narration by Muslim, it is similar, with the addition at the end: “I enjoin you 4 regarding him, for he is among your righteous ones.”
Notes / الحواشي
1 The statement “criticized”: With a fathah on the ‘ayn, from “to criticize” like “to prevent,” meaning in reputation or lineage. With a dammah, it means with a spear or hand. It is said: They are two dialects, and the meaning is that some people, namely the hypocrites or tribal allies, spoke against his leadership, with a kasrah on the hamzah, meaning his authority, because he was a freedman. (As stated in Al-Mirqat)
2 The statement “If you criticize his leadership, etc.”: At-Turbushti said: Those who criticized their leadership did so because they were freedmen, and the Arabs did not accept the leadership of freedmen and strongly disapproved of following them. When Allah brought Islam, He elevated the status of those who had no standing among them through precedence, migration, knowledge, and piety, and He made their rights clear to the religiously committed. However, those bound by custom and tested by love of leadership among the Bedouins and tribal leaders still felt some resistance, especially the hypocrites, who hastened to criticize and strongly disapprove of them. The Messenger of Allah (ﷺ) had sent Zayd ibn Harithah as a leader in several expeditions, the greatest being the army of Mu’tah, where the best of the companions, including Ja’far ibn Abi Talib, fought under his banner. He was worthy of it due to his precedence, virtue, and closeness to the Messenger of Allah (ﷺ). Then he sent Usamah, appointing him, during his illness, over an army that included many senior and virtuous companions, as if he saw in him, beyond his evident capability, a way to pave the path for those who would assume leadership after him, so no one would withdraw from obedience and so all would know that the customs of the pre-Islamic era had been erased and their landmarks obscured. (As stated in Al-Mirqat)
3 The statement “he”: Lightened, meaning the affair is that “he was,” referring to his father, worthy and deserving of leadership due to his virtue, precedence, and closeness to me. (As stated in Al-Mirqat)
4 The statement “I enjoin you regarding him”: Meaning, regarding Usamah, for he is among your righteous ones, meaning those whose righteousness prevails among you, otherwise all the companions are righteous. The address is to the group of those present or sent with him. (As stated in Al-Mirqat)
۱ قوله: فطعن بفتح العين من طعن كمنع في العرض والنسب، إما بالضم فبالرمح واليد، ويقال: هما لغتان والمعنى فتكلم بعض الناس أي المنافقون أو أحلاف العرب في إمارته بكسر الهمزة، أي ولايته؛ لكونه مولى. كذا في «المرقاة».
۲ قوله: إن كنتم تطعنون في إمارته إلخ قال التوربشتي: إنما طعن من طعن في إمارتهما؛ لأنهما كانا من الموالي، وكانت العرب لا ترى تأمير الموالي وتستنكف عن اتباعهم كل الاستنكاف، فلما جاء الله بالإسلام ورفع قدر من لم يكن له عندهم قدر بالسابقة والهجرة والعلم والتقى وعرَّف حقهم المحفوظون من أهل الدين، فأما المرتهنون بالعادة والممتحنون بحب الرياسة من الأعراب ورؤساء القبائل، فلم يزل يختلج في صدورهم شيء من ذلك، لا سيما أهل النفاق؛ فإنهم كانوا يسارعون إلى الطعن وشدة النكير عليه، وكان رسول الله ﷺ قد بعث زيد بن حارثة . أميرا على عدة سرايا، وأعظمها جيش موتة، وسار تحت رأيته في تلك الغزوة خيار الصحابة منهم . جعفر بن أبي طالب ه، وكان خليقا بذلك؛ لسوابقه وفضله وقربه من رسول الله ﷺ ، ثم كان يبعث أسامة. وقد أمر في مرضه على جيش فيهم جماعة من مشيخة الصحابة وفضلائهم، وكأنه رأى في ذك سوى ما توسم فيه من النجابة أن يمهد الأمر، ويوطئه لمن يلي الأمر بعده؛ لئلا ينزع أحد يدا من طاعة، وليعلم كل منهم أن العادات الجاهلية قد عميت مسالكها وخفيت معالمها. كذا في المرقاة».
۳ قوله: إن: مخففة أي الشأن «كان» أي أبوه الخليقا، أي لجدير وحقيقا للإمارة، أي لفضله وسبقه وقربه مني. كذا في «المرقاة».
٤ قوله: أوصيكم به أي بأسامة؛ فإنه من صالحيكم، أي ممن غلب عليه الصلاح فيما بينكم، وإلا فكل الصحابة صالحون، والخطاب لجماعة من الحاضرين أو المبعوثين معه. كذا في «المرقاة».
وَعَنْ عُمَرَ (رضي الله عنه) أَنَّهُ فَرَضَ۱ لِأَسَامَةَ بْنِ زَيْدٍ فِي ثَلَاثَةِ آلَافٍ وَخَمْسِ مِائَةٍ، وَفَرَضَ لِعَبْدِ اللَّهِ بْنِ عُمَرَ فِي ثَلَاثَةِ آلَافٍ. فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ لِأَبِيهِ: لِمَ فَضَّلْتَ أُسَامَةَ عَلَيَّ؟ فَوَاللَّهِ مَا سَبَقَنِي إِلَى مَشْهَدٍ، قَالَ: لِأَنَّ زَيْدًا كَانَ أَحَبَّ إِلَى رَسُوْلِ اللَّهِ ﷺ مِنْ أَبِيكَ، وَكَانَ أُسَامَةُ أَحَبَّ إِلَى رَسُولِ اللهِ ﷺ وَ مِنْكَ، فَآثَرْتُ حُبَّ رَسُولِ اللَّهِ ﷺ عَلَى حُبِّي رَوَاهُ التَّرْمِذِيُّ.
Umar (may Allah be pleased with him) narrated: He allocated 1 for Usamah ibn Zayd three thousand five hundred, and for Abdullah ibn Umar three thousand. Abdullah ibn Umar said to his father: “Why have you preferred Usamah over me? By Allah, he has not surpassed me in any battle.” He said: “Because Zayd was more beloved to the Messenger of Allah (ﷺ) than your father, and Usamah was more beloved to the Messenger of Allah (ﷺ) than you, so I preferred the love of the Messenger of Allah (ﷺ) over my own love.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “allocated”: Meaning, Umar allocated for Abdullah ibn Umar, his son, indeed his most beloved son. The statement “because Zayd”: Meaning, Usamah’s father was more beloved to the Messenger of Allah (ﷺ) than your father. This indicates, as previously mentioned, that greater love does not necessarily imply greater superiority. (As stated in Al-Mirqat)
۱ قوله: وفرض: أي عمر لعبد الله بن عمر، أي ولده، بل أعز أولاده. وقوله: «لأن زيدا» أي أبا أسامة كان أحب إلى رسول الله ﷺ من أبيك فيه دلالة على ما قدمناه من أنه لا يلزم من كون أحد أحب أن يكون أفضل. كذا في «المرقاة».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: أَرَادَ النَّبِيُّ ﷺ أَنْ۱ يُنَجِّيَ مُخَاطَ أُسَامَةَ، قَالَتْ عَائِشَةُ: دَعْنِي حَتَّى أَنَا الَّذِي أَفْعَلُ، قَالَ : يَا عَائِشَةُ أَحِبّيهِ؛ فَإِنِّي أُحِبُّهُ». رَوَاهُ التَّرْمِذِيُّ.
Aishah (may Allah be pleased with her) narrated: The Prophet (ﷺ) wanted to remove 1 the mucus of Usamah. Aishah said: “Let me do it.” He said: “O Aishah, love him, for I love him.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “remove”: With tashdid on the ha and kasrah, meaning to clear away. (As stated in Al-Mirqat)
۱ قوله : أن ينحي: بتشديد الحاء المكسورة، أي يزيل. كذا في «المرقاة».
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: لَمَّا ثَقُلَ۱ رَسُولُ اللَّهِ ﷺ هَبَطْتُ وَهَبَطَ النَّاسُ الْمَدِينَةَ، فَدَخَلْتُ عَلَى رَسُولِ اللهِ اللهِ وَقَدْ أَصْمَتَ فَلَمْ يَتَكَلَّمْ، فَجَعَلَ رَسُولُ اللَّهِ ﷺ يَضَعُ يَدَيْهِ عَلَيَّ وَيَرْفَعُهُمَا، فَأَعْرِفُ أَنَّهُ يَدْعُو لِي. رَوَاهُ التَّرْمِذِيُّ.
Usamah ibn Zayd narrated: When the Messenger of Allah (ﷺ) became heavy 1 with illness, I descended, and the people descended to Madinah. I entered upon the Messenger of Allah (ﷺ), and he had become silent and could not speak. The Messenger of Allah (ﷺ) placed his hands on me and raised them, and I knew he was praying for me. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “became heavy”: With a dammah on the qaf, meaning he weakened from the illness that caused his departure from this world. The statement “I descended”: Meaning, I came down from the residence in the highlands of Madinah, and the people, meaning all the companions, descended to Madinah, with the phrase indicating omission and connection. The statement “had become silent”: In the passive form, meaning the sick person’s tongue was restrained. The statement “he was praying for me”: Meaning, due to his love for me. (As stated in Al-Mirqat)
۱ قوله: ثقل : بضم القاف، أي ضعف من مرضه الذي مات منه رسول الله . وقوله: «هَبَطتُ» أي نزلت من سكنى التي كانت في عوالي المدينة وهبط الناس، أي الصحابة جميعهم من منازلهم «المدينة» أي إليها على طريق الحذف والإيصال. وقوله: «أُصْمِتَ» على بناء المفعول، يقال: أصمت العليل إذا أعتقل لسانه. وقوله: «أنه يدعو لي» أي لمحبته. كذا في المرقاة».
وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ (رضي الله عنهما) قَالَ: إِنَّ ۱ زَيْدَ بْنَ حَارِثَةَ مَوْلَى رَسُولِ اللَّهِ ﷺ مَا كُنَّا نَدْعُوهُ ۲ إِلَّا زَيْدَ ابْنَ مُحَمَّدٍ حَتَّى نَزَلَ الْقُرْآنُ : ﴿ادْعُوهُمْ لِآبَابِهِمْ﴾ . مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Umar (may Allah be pleased with them both) narrated: Zayd ibn Harithah, the freedman of the Messenger of Allah (ﷺ), we used to call him 1 only Zayd ibn Muhammad until the Qur’an was revealed: Call them by [the names of] their fathers [Qur’an 33:5]. [Agreed Upon]
Notes / الحواشي
1 The statement “Zayd ibn Harithah, etc.”: This Hadith is included in this chapter to indicate that a man’s freedman is part of his household. The statement “we used to call him only Zayd ibn Muhammad”: Al-Nawawi said: He had adopted Zayd and called him his son, and the Arabs would adopt their freedmen and others, making them their heirs and attributing them to themselves until the Qur’an was revealed, meaning the verse: Call them by [the names of] their fathers [Qur’an 33:5], so everyone returned to their original lineage. (As stated in Al-Mirqat)
۱ قوله : إن زيد بن حارثة إلخ إيراد هذا الحديث في هذا الباب للإشعار بأن مولى الرجل من أهل بيته. كذا في «المرقاة».
۲ قوله: ما كنا ندعوه إلا زيد بن محمد قال النووي: كان له تبنى زيدا ودعاه ابنه، وكانت العرب تبنى مواليهم وغيرهم، فيصير ابنا له يوارثه وينسب إليه حتى نزل القرآن، أي الآية منه : ادْعُوهُمْ لِآبَابِهِمْ (الأحزاب: ٥ فرجع كل إنسان إلى نسبه. كذا في «المرقاة».
وَعَنْ جَبَلَةُ بْنُ حَارِثَةَ (رضي الله عنه) قَالَ: قَدِمْتُ عَلَى رَسُولِ اللَّهِ ﷺ فَقُلْتُ: يَا رَسُولَ اللَّهِ ابْعَثْ مَعِي أَخِي زَيْدًا ، قَالَ: «هُوَ ۱ ذَا قَالَ: «فَإِنِ انْطَلَقَ مَعَكَ لَمْ أَمْنَعْهُ» قَالَ زَيْدُ: يَا رَسُولَ اللَّهِ وَاللَّهِ لَا أَخْتَارُ عَلَيْكَ أَحَدًا، قَالَ: فَرَأَيْتُ رَأْيَ أَخِي أَفْضَلَ مِنْ رَأْبِي. رَوَاهُ التَّرْمِذِيُّ.
Jabalat ibn Harithah (may Allah be pleased with him) narrated: I came to the Messenger of Allah (ﷺ) and said: “O Messenger of Allah, send my brother Zayd with me.” He said: “Here he is 1.” He said: “If he goes with you, I will not prevent him.” Zayd said: “O Messenger of Allah, by Allah, I would not choose anyone over you.” He said: I saw my brother’s opinion as better than my own. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Here he is”: “He” refers to Zayd, and “this” points to him, meaning he is present and has a choice. “If he goes with you, I will not prevent him,” meaning, I have freed him. (As stated in Al-Mirqat)
۱ قوله : هو ذا هو عائد إلى زيد». و«ذا» إشارة إليه، أي هو حاضر مخير، فإن انطلق معك لم أمنعه، أي فإني اعتقته. كذا في «المرقاة».
وَعَنِ الْبَرَاءِ (رضي الله عنه) قَالَ: لَمَّا تُوُفِّيَ إِبْرَاهِيمُ۱ قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ لَهُ مُرْضِعًا۲ فِي الْجَنَّةِ. ۳ رَوَاهُ الْبُخَارِيُّ.
Al-Bara (may Allah be pleased with him) narrated: When Ibrahim 1 passed away, the Messenger of Allah (ﷺ) said: “Indeed, he has a wet-nurse 2 in Paradise.” [Narrated by Bukhari]
Notes / الحواشي
1 1 The statement “Ibrahim”: Meaning, the son of the Prophet (ﷺ) from Mariyah the Copt, his concubine, born in Madinah in Dhul-Hijjah of the eighth year, and departed from this world at sixteen months, or it is said eighteen, and was buried in Al-Baqi near Uthman ibn Maz’un (may Allah be pleased with him), his foster uncle. (As stated in Al-Mirqat)
2 The statement “wet-nurse”: With a dammah on the mim and kasrah on the dad, meaning someone who completes his nursing. In a correct copy: With fathah on both, meaning a place of complete nursing. (As stated in Al-Mirqat)
3 The statement “in Paradise”: This clearly indicates that those of perfection enter Paradise immediately upon passing, and that the promised Paradise is created and exists. (As stated in Al-Mirqat)
۱ قوله: إبراهيم: أي ابن النبي له من مارية القبطية سريته، ولد بالمدينة في ذي الحجة سنة ثمان، ومات وله ستة عشر شهرا، وقيل: ثمانية عشر، ودفن بالبقيع عند عثمان بن مظعون عمه الرضاعي. كذا في «المرقاة».
۲ قوله: مرضعا: بضم الميم وكسر الضاد، أي من يكمل رضاعه. وفي نسخة صحيحه: بفتحهما، أي موضع رضاع کامل. كذا في «المرقاة».
۳ قوله في الجنة فيه دلالة ظاهرة أن أرباب الكمال يدخلون الجنة في الحال عقيب الانتقال، وإن الجنة الموعودة مخلوقة موجودة. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّهُ كَانَ إِذَا سَلَّمَ عَلَى ابْنِ۱ جَعْفَرٍ قَالَ: السَّلَامُ عَلَيْكَ يَا ابْنَ ذِي الْجَنَاحَيْنِ. رَوَاهُ الْبُخَارِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated: Whenever he greeted the son 1 of Ja’far, he would say: “Peace be upon you, O son of the one with two wings.” [Narrated by Bukhari]
Notes / الحواشي
1 The statement “son of Ja’far”: Meaning, the son of Ja’far ibn Abi Talib, and the son of Ja’far is Abdullah. The statement “the one with two wings”: With a fathah on the jim. The judge said: When he saw Ja’far in Paradise flying with the angels, he nicknamed him the one with two wings, and thus he was also called the Flyer. (As stated in Al-Mirqat)
۱ قوله: ابن جعفر أي ابن أبي طالب وابن جعفر هو عبد الله. وقوله: «ذي الجناحين بفتح الجيم قال القاضي: لما رأى جعفرا في الجنة يطير مع الملائكة لقبه بذي الجناحين، ولذلك سمي طيارا أيضا. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : رَأَيْتُ جَعْفَرًا يَطِيرُ فِي۱ الْجَنَّةِ مَعَ الْمَلَائِكَةِ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “I saw Ja’far flying in 1 Paradise with the angels.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “flying in Paradise with the angels”: At-Turbushti said: Ja’far was killed at Mu’tah in the land of Sham, as a leader holding the banner of Islam after Zayd ibn Harithah. He fought for Allah until his hands and feet were severed. The Prophet (ﷺ) was shown, through divine revelation, that he has two wings stained with blood, flying with them in Paradise with the angels. (As stated in Al-Mirqat)
۱ قوله : يطير في الجنة مع الملائكة: قال التوربشتي: كان جعفرا قد أصيب بمؤتة من أرض الشام، وهو أمير بيده راية الإسلام بعد زيد بن حارثة، فقاتل في الله حتى قطعت يداه ورجلاه، فأرى نبي الله ﷺ فيما كوشف به إن له جناحين ملطخين بالدم يطير بهما في الجنة مع الملائكة. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: كَانَ جَعْفَرُ يُحِبُّ الْمَسَاكِينَ وَيَجْلِسُ إِلَيْهِمْ، وَيُحَدِّثُهُمْ وَيُحَدِّثُونَهُ، وَكَانَ رَسُولُ اللهِ ﷺ يَكْنِيهِ بِأَبِي الْمَسَاكِينِ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurayrah (may Allah be pleased with him) narrated: Ja’far loved the poor, sat with them, spoke to them, and they spoke to him. The Messenger of Allah (ﷺ) gave him the kunyah Abu al-Masakin (Father of the Poor). [Narrated by At-Tirmidhi]
وَعَنْ عَبْدِ الْمُطَّلِبِ بْنِ رَبِيعَةَ أَنَّ الْعَبَّاس دَخَلَ عَلَى رَسُولِ اللهِ ﷺ مُغْضَبًا وَأَنَا عِنْدَهُ، فَقَالَ: «مَا أَغْضَبَكَ؟ قَالَ: يَا رَسُولَ اللهِ مَا لَنَا وَلِقُرَيْشٍ، إِذَا تَلَاقَوْا بَيْنَهُمْ تَلَاقَوْا بِوُجُوهِ مُبْشَرَةٍ، وَإِذَا لَقُونَا لَقُونَا بِغَيْرِ ذَلِكَ، فَغَضِبَ رَسُولُ اللَّهِ ﷺ حَتَّى احْمَرَّ وَجْهُهُ، ثُمَّ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ! لَا يَدْخُلُ قَلْبَ رَجُلٍ الْإِيمَانُ حَتَّى يُحِبَّكُمْ لِلهِ وَلِرَسُولِهِ ثُمَّ قَالَ: «يَا أَيُّهَا النَّاسُ! مَنْ آذَى عَنِّي فَقَدْ آذَانِي؛ فَإِنَّمَا عَمُّ الرَّجُلِ صِنْو أَبِيهِ۱ ». رَوَاهُ التَّرْمِذِيُّ.
وَفِي الْمَصَابِيحِ» عَنِ الْمُطَّلِبِ. وَقَالَ فِي الْمِرْقَاتِ»: فَمَا وَقَعَ فِي الْمَصَابِيحِ سَهْو، وَسَبَبُهُ وَهُمْ، وَلَمْ يَقَعْ إِلَى أَهْلِ الْحَدِيْثِ عَنْهُ رِوَايَةٌ.
Abdul-Muttalib ibn Rabi’ah narrated: Al-Abbas entered upon the Messenger of Allah (ﷺ) angrily while I was with him. He said: “What has angered you?” He said: “O Messenger of Allah, what is it with us and Quraysh? When they meet each other, they meet with cheerful faces, but when they meet us, they meet us otherwise.” The Messenger of Allah (ﷺ) became angry until his face reddened, then said: “By the One in Whose Hand is my soul, faith does not enter a man’s heart until he loves you for the sake of Allah and His Messenger.” Then he said: “O people, whoever harms my uncle has harmed me, for a man’s uncle is like 1 his father.” [Narrated by At-Tirmidhi]
In Al-Masabih, it is attributed to Al-Muttalib. In Al-Mirqat, it is said: What is mentioned in Al-Masabih is a mistake and an error, and no narration from him reached the people of Hadith.
Notes / الحواشي
1 The statement “like his father”: With a kasrah on the sad and sukun on the nun, meaning his equal. (As stated in Al-Mirqat)
۱ قوله: صنو أبيه بكسر الصاد وسكون نون، أي مثله. كذا في «المرقاة».
وَعَنِ ابْنِ عَبَّاسٍ(رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْعَبَّاسُ۱ مِنِّي وَأَنَا مِنْهُ». رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said: “Al-Abbas 1 is of me, and I am of him.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “Al-Abbas is of me”: Meaning, he is part of my household. (As stated in Al-Mirqat)
۱ قوله : العباس مني : أي من أهل بيتي. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ لِلْعَبَّاسِ: «إِذَا كَانَ غَدَاةَ الِاثْنَيْنِ فَأْتِنِي أَنْتَ وَوَلَدُكَ حَتَّى أَدْعُوَ لَكُمْ بِدَعْوَةٍ يَنْفَعُكَ اللهُ بِهَا وَوَلَدَكَ». فَغَدًا وَغَدَوْنَا مَعَهُ، وَأَلْبَسَنَا كِسَاءَهُ، ثُمَّ قَالَ: «اللَّهُمَّ اغْفِرْ لِلْعَبَّاسِ وَوَلَدِهِ مَغْفِرَةً ظَاهِرَةً وَبَاطِنَةً لَا تُغَادِرُ ذَنْبًا، اللَّهُمَّ۱ احْفَظْهُ فِي وَلَدِهِ». رَوَاهُ التَّرْمِذِيُّ، وَزَادَ رَزِينٌ: «وَاجْعَلِ الْخِلَافَةَ بَاقِيَةً فِي عَقِبِهِ».
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said to Al-Abbas: “On Monday morning, come to me with your sons so I may pray for you with a supplication that will benefit you and your sons.” We came in the morning, and he covered us with his cloak, then said: “O Allah, forgive Al-Abbas and his sons with a forgiveness, apparent and hidden, that leaves no sin. O Allah, 1 protect him through his sons.” [Narrated by At-Tirmidhi, and Razin added: “And make the caliphate endure in his descendants.”]
Notes / الحواشي
1 The statement “O Allah, protect him through his sons”: Meaning, honor him and look after his affairs so that he is not lost in matters concerning his sons. This is the meaning of Razin’s narration: “And make the caliphate endure in his descendants.” (As stated in Al-Mirqat)
۱ قوله: اللهم احفظه في ولده أي أكرمه وراع أمره؛ كيلا يضيع في شأن ولده. وهذا معنى رواية رزين واجعل الخلافة باقية في عقبه. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: ضَمَّنِي النَّبِيُّ ﷺ إِلَى صَدْرِهِ، فَقَالَ: «اللَّهُمَّ عَلَّمْهُ الْحِكْمَةَ».
وَفِي رِوَايَةٍ: «عَلَّمْهُ ۱ الْكِتَابَ». رَوَاهُ الْبُخَارِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Prophet (ﷺ) embraced me to his chest and said: “O Allah, teach him wisdom.”
In another narration: “Teach him 1 the Book.” [Narrated by Bukhari]
Notes / الحواشي
1 The statement “teach him the Book”: This narration supports those who interpret wisdom as knowledge of the Book, which is why Ibn Abbas is called the Interpreter of the Book. It is also possible that wisdom refers to the Sunnah, making him a comprehensive scholar. (Derived from Al-Mirqat)
۱ قوله: علمه الكتاب: هذه الرواية تؤيد قول من فسر الحكمة بعلم الكتاب، ولذا يقال لابن عباس: ترجمان الكتاب ويمكن أن يراد بالحكمة السنة، فهو جامع العلوم . التقطته من «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: إِنَّ النَّبِيَّ ﷺ دَخَلَ الْخَلَاءَ فَوَضَعْتُ لَهُ وَضُوءًا، فَلَمَّا خَرَجَ قَالَ: «مَنْ وَضَعَ هَذَا؟» فَأُخْبِرَ فَقَالَ: «اللَّهُمَّ۱ فَقُهْهُ فِي الدِّيْنِ». مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with them both) narrated: The Prophet (ﷺ) entered the privy, and I placed water for his ablution. When he came out, he said: “Who placed this?” He was informed, and he said: “O Allah, 1 grant him understanding in religion.” [Agreed Upon]
Notes / الحواشي
1 The statement “O Allah, grant him understanding”: Al-Nawawi said: This indicates the virtue of understanding (fiqh) and the desirability of praying in secret and praying for those who do good. Allah answered his prayer for him, and he attained the highest level of understanding. (As stated in Al-Mirqat)
۱ قوله: اللهم فقهه : قال النووي فيه فضيلة الفقه واستحباب الدعاء بظهر الغيب، واستحباب الدعاء لمن عمل خيرا. وقد أجاب الله دعاءه في حقه، فكان من الفقه بالمحل الأعلى. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) أَنَّهُ ۱ رَأَى جِبْرَئِيلَ مَرَّتَيْنِ، وَدَعَا لَهُ رَسُولُ اللَّهِ ﷺ مَرَّتَيْنِ. رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: He 1 saw Jibril twice, and the Messenger of Allah (ﷺ) prayed for him twice. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “he”: Meaning, Ibn Abbas. The statement “prayed for him twice”: Meaning, once by granting him wisdom or knowledge of the Book when he embraced him to his chest, and once by teaching him understanding when he served him by placing water for his ablution. (As stated in Al-Mirqat)
۱ قوله: أنه أي ابن عباس. وقوله: دعا له مرتين أي مرة بإعطاء الحكمة أو علم الكتاب حين ضمه إلى صدره، ومرة بتعليم الفقه حين خدمه بوضع ماء وضوئه. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) أَنَّهُ قَالَ: دَعَا لِي۱ رَسُوْلُ اللهِ ﷺ أَنْ يُؤْتِيَنِيَ اللَّهُ الْحِكْمَةَ مَرَّتَيْنِ. رَوَاهُ التَّرْمِذِيُّ.
Ibn Abbas (may Allah be pleased with them both) narrated: He said: The Messenger of Allah (ﷺ) prayed for me 1 that Allah grant me wisdom twice. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 The statement “prayed for me that Allah grant me wisdom twice”: Meaning, once with the word “wisdom” and once with the word “understanding.” (As stated in Al-Mirqat)
۱ قوله : دعا لي رسول الله له أن يؤتيني الله الحكمة مرتين: أي مرة بلفظ الحكمة ومرة بلفظ الفقه. كذا في «المرقاة».