قال الله تعالىٰ: {أَوَ لَمۡ نُعَمِّرۡكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُۖ} [فاطر: 37].
Allah Almighty says: {Did We not give you long enough lives to take heed for anyone who wished to take heed? And the warner did come to you} [Surat Fātir: 37]
قال ابن عباس رضي الله عنهما والمحققون: معناه: أولم نعمركم ستين سنة؟ ويؤيده الحديث الذي سنذكره إن شاء الله تعالىٰ، وقيل: معناه: ثماني عشرة سنة. وقيل: أربعين سنة، قاله الحسن والكلبي ومسروق، ونُقل عن ابن عباس رضي الله عنهما أيضاً. ونقلوا: أن أهل المدينة كانوا إذا بلغ أحدهم أربعين سنة تفرغ للعبادة، وقيل: هو البلوغ.
Ibn ‘Abbās (may Allah be pleased with him and his father), as well as the expert scholars, maintained that the verse means: Did we not give you sixty years? This statement is supported by a Hadīth we will list later by the Will of Allah. It was also said it means eighteen years. Others such as Al-Hasan, Al-Kalbi, and Masrūq said it means forty years; and this opinion was also quoted from Ibn ‘Abbās (may Allah be pleased with him and his father). It is reported that when the residents of Madīnah reached forty years of age, they dedicated themselves to worship only. It was also said that 'long enough lives' [in the verse] refers to reaching puberty.
وقوله تعالىٰ: {وَجَآءَكُمُ ٱلنَّذِيرُۖ} قال ابن عباس رضي الله عنهما والجمهور: هو النَّبيُّ صلى الله عليه وسلم ، وقيل: الشيب، قاله عكرمة وابن عيينة وغيرهما. والله أعلم.
Regarding Allah’s saying: {And the warner did come to you}, Ibn ‘Abbās (may Allah be pleased with him and his father) and the majority of scholars said that the warner refers to the Prophet (may Allah’s peace and blessings be upon him). ‘Ikrimah, Ibn ‘Uyaynah, and others said that the warner refers to old age; and Allah knows best.
1) العِبرة في الحياة عَلىٰ آخر العمر؛ فالأعمال بخواتيمها. وصحَّ عَنِ النَّبيِّ صلى الله عليه وسلم أنه قَالَ: «من كَانَ آخر كلامه من الدنيا لا إله إلَّا الله دخل الجنة». رواه أحمد.
1) One should be admonished by old age because the deeds that count are the last. It was authentically narrated that the Prophet (may Allah’s peace and blessings be upon him) said: “He whose last speech in this world is 'there is no god but Allah' will enter Paradise.” [Narrated by Ahmad]
2) عَلىٰ الإنسان أن يكثر من الأعمال الصالحة؛ لأنه لا يدري متىٰ يموت.
2) One must increase his good deeds because he does not know when he is going to die.
3) كلما طال عُمرُ العبد كَانَ أولىٰ بالتذكر؛ لقرب إقباله عَلىٰ لقاء الله تعالىٰ.
3) Aging should inspire self-admonition because one becomes close to meeting Allah Almighty.
وأما الأحاديث:
As for the relevant Hadīths,
1/112 ــ فالأوَّل: عن أبي هريرةَ رضي الله عنه، عَنِ النَّبيِّ صلى الله عليه وسلم قال: «أَعْذَرَ اللهُ إلىٰ امْرِىءٍ أَخَّرَ أَجَلَه حتىٰ بَلَغَ سِتِّينَ سَنَةً». رواه البخاري.
112/1 - First: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah excuses and grants forgiveness to a person until he reaches the age of sixty years.” [Narrated by Al-Bukhāri]
قال العلماء: معناه: لَمْ يَتْركْ لَه عُذْراً إذْ أَمْهَلَهُ هذِهِ المُدَّةَ. يُقال: أَعْذَرَ الرَّجُل: إذا بَلَغَ الغَايةَ في الْعُذْرِ.
Scholars stated: it means that Allah left him no excuse by giving him this long life span.
1) إن الله سبحانه وتعالىٰ لَهُ الحجة التامة عَلىٰ عباده؛ فقد أعطاهم العقول والفهوم، وأرسل الرسل، وأنزل الكتب، وحفظ الشرائع.
1) Allah, Glorified and Exalted, has an irrefutable argument against His servants, as He granted them reason and understanding, sent messengers, revealed scriptures, and preserved legislations.
2) عَلىٰ العبد اغتنام الفرص في طاعة الله، واستثمار الأوقات فيما يرضي الله، والبعد عَنِ الذنوب والمعاصي، والاستعداد ليومٍ لا عذرَ للعبد فيه.
2) The believer must seize every opportunity to worship Allah, invest his time in what pleases Allah, refrain from sins, and prepare for a Day wherein he will have no excuse.
2/113ــ الثاني: عن ابن عباس رضي الله عنهما قال: كانَ عُمَرُ رضي الله عنه يُدْخِلُني مَعَ أشْيَاخِ بَدْرٍ، فَكَأنَّ بَعْضَهُمْ وَجَدَ في نَفْسِهِ، فقال: لِمَ يَدْخُلُ هذَا معنا وَلَنَا أبْنَاءٌ مِثْلُه؟ فقال عمر: إنَّه مَن حَيْث عَلِمْتُمْ! فَدَعاني ذاتَ يَوْمٍ، فَأَدْخَلَني مَعَهُمْ، فما رَأَيْت أَنّه دعاني يوْمَئِذٍ إلَّا لِيُرِيَهُمْ، قال: ما تقولون في قول الله تعالىٰ: { إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ } [النصر: 1] ؟ فقال بعضهم: أُمِرْنَا أن نَحْمَد الله وَنَسْتَغْفِره إذَا نَصَرَنَا وَفَتَحَ عَلَيْنَا، وَسَكَتَ بعضُهُمْ فلم يَقُلْ شَيْئاً، فقال لي: أَكَذلك تقول يا ابن عباس؟ فقلت: لا، قال: فما تقول؟ قلت: هُو أَجَلُ رسولِ الله صلى الله عليه وسلم أَعْلَمَه له، قال: {إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ} وذلك علامة أَجَلِك {فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا} [النصر: 3] ، فقال عمر رضي الله عنه: ما أَعْلَمُ منها إلا ما تَقُول. رواه البخاري.
113/2- Second: Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “‘Umar (may Allah be pleased with him) used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them did not like that and said to ‘Umar: ‘Why do you bring in this boy to sit with us while we have sons his age?’ ‘Umar replied: ‘Because of his status, which you already know about.’ One day, ‘Umar called me and made me sit in the gathering of those people; and I thought that he must have called me to prove something to them. ‘Umar then asked them: ‘What do you say about the verse that says: {When there comes Allah’s help and the Conquest.} [Surat an-Nasr: 1]? Some of them said: ‘It is a command for us to praise Allah and ask for His forgiveness when He helps us and grants us victory.’ Some others kept quiet and said nothing. Thereupon, ‘Umar asked me: ‘Do you say the same, O Ibn ‘Abbās?’ I replied: ‘No.’ He said: ‘What do you say then?’ I replied: ‘That it is a sign of the Messenger’s death, of which Allah informed him. He says: {When there comes Allah’s help and the Conquest}, which is the sign of your imminent death, {then glorify the praise of your Lord, and ask His forgiveness. Indeed, He is ever Accepting of Repentance.} [Surat an-Nasr: 3] Upon that, ‘Umar said: ‘I do not know any interpretation for it other than what you have said.’” [Narrated by Al-Bukhāri]
3/114ــ الثالث: عن عائشةَ رضي الله عنها قالت: ما صَلَّىٰ رسولُ الله صلى الله عليه وسلم صلاةً بَعْدَ أَنْ نَزَلَتْ عَلَيْهِ {إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ} إلا يقول فيها: «سُبْحَانَكَ رَبَّنَا وَبحَمْدكَ، اللهم اغْفرْ لي». متفق عليه.
114/3 Third: ‘Ā’ishah (may Allah be pleased with her) said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) did not observe any prayer after the revelation of this verse: {When there comes Allah’s help and the Conquest} except that he said during it: Subhānaka Rabbana wa bihamdik, Allāhumm-aghfir li' (Glory and praise be to You, Our Lord. O Allah, forgive me).” [Narrated by Al-Bukhāri and Muslim]
وفي رواية في (الصحيحين) عنها: كان رسولُ الله صلى الله عليه وسلم يُكْثِر أَنْ يَقُولَ في ركوعِهِ وسُجُودِهِ: «سُبْحَانَكَ اللهم رَبَّنَا وَبحَمدكَ، اللهم اغْفِرْ لي» يَتَأوَّل الْقُرآنَ.
In another version also narrated by Al-Bukhāri and Muslim, ‘Ā’ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to recite frequently in Rukū‘ (bowing) and Sujūd (prostration): Subhānak Allahumma Rabbana wa bihamdik, Allahumm-aghfir li (Glory and praise be to You O Allah, Our Lord. O Allah, forgive me), in compliance with the command in the Qur’an.”
معنىٰ (يَتَأَوَّل الْقُرآنَ) أيْ: يَعْمَل مَا أُمِرَ بِهِ في الْقُرآن في قولهِ تعالىٰ: {فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ}.
“in compliance with the command in the Qur’an”: i.e. doing what he was commanded to do in the verse: {then glorify the praise of your Lord, and ask His forgiveness}
وفي رواية لمسلم: كان رسولُ الله صلى الله عليه وسلم يُكْثِر أَنْ يَقُولَ قَبْلَ أنْ يَمُوتَ: «سُبْحَانَكَ اللهم وبِحَمدِكَ، أَسْتَغْفِركَ وَأتُوب إلَيْكَ». قالت عائشةُ: قلت: يا رسولَ الله ما هذِهِ الكَلِمَات الَّتي أَرَاكَ أحْدَثْتَها تَقولها؟ قال: «جُعِلَتْ لي علامةٌ في أُمَّتي إذَا رَأيْتُها قُلْتُها {إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ} إلىٰ آخر السورة».
In another version narrated by Muslim: The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say more often before his death: “Subhānak Allahumma wa bihamdik, astaghfiruka wa atūbu Ilayk (Glory and praise be to You, O Allah, I seek Your forgiveness and repent to You).” ‘Ā’ishah said: “O Messenger of Allah, what are those words that you have accustomed yourself to say as of late?” He said: “There has been made a sign for me in my nation; when I saw that, I recited them (these words) {When there comes Allah’s help and the Conquest} to the end of the Sūrah.”
وفي رواية له: كان رسولُ الله صلى الله عليه وسلم يُكْثِر مِنْ قَوْلِ: «سُبْحَانَ الله وبِحَمْدِهِ، أسْتَغفِر الله وَأَتُوبُ إِلَيْهِ». قالت: قلت: يا رسولَ الله! أَرَاكَ تكْثِر مِنْ قَولِ: سُبْحَانَ الله وَبحَمْده، أَسْتَغْفِر الله وَأَتُوبُ إِلَيْهِ.
In another version narrated by Muslim: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say often: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh (Glory and praise be to Allah; I ask for Allah’s forgiveness and repent to Him). ‘Ā’ishah said: “O Messenger of Allah, I noticed that you recently say more often: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh.”
فقال: «أخبَرَني رَبِّي أنِّي سَأَرَىٰ عَلاَمَةً في أُمَّتي، فَإذا رَأَيْتُها أَكْثَرْتُ مِنْ قَوْل: سُبْحَانَ الله وبحَمْدِهِ، أستَغْفِرُ الله وَأَتُوبُ إلَيْه، فَقَدْ رَأَيتُها: {إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ} فَتْحُ مَكَّةَ، {وَرَأَيۡتَ ٱلنَّاسَ يَدۡخُلُونَ فِي دِينِ ٱللَّهِ أَفۡوَاجٗا * فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا}».
So he said: “My Lord informed me that I would see a sign in my nation, and when I see it I should often recite (these) words: Subhān Allah wa bihamdih, astaghfirullah wa atūbu Ilayh (Glory and praise be to Allah; I ask for Allah’s forgiveness and repent to Him), and I have seen it: {When there comes Allah’s help and the Conquest} This verse refers to the Conquest of Makkah. {and you see people entering Allah’s religion in multitudes, then glorify the praise of your Lord, and ask His forgiveness. Indeed, He is ever Accepting of Repentance.}”
وجد في نفسه: قام في نفسه ما يغضبه.
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1) علو مكانة عبد الله بن عباس رضي الله عنهما بين أبناء الصحابة.
1) It reflects the prestige that ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) enjoyed among the children of the Companions.
2) الحث عَلىٰ تدبر معاني القرآن.
2) It encourages pondering on the meanings of the Qur’an.
3) لزوم الاستغفار والتوبة دائماً؛ لأن هذا من مفاتيح الخير والعلم.
3) It instructs persistent repentance and asking for forgiveness, because they are keys to knowledge and all that is good.
4) يُستحب للمصلِّي أن يكثر من هذا الذكر في الركوع والسجود: «سبحانك اللهم ربنا وبحمدك، اللهم اغفر لي».
4) It is recommended for the one who prays to recite often the following remembrance during bowing and prostration: “Subhānak Allāhumma Rabbana wa bihamdik, Allāhumm-aghfir li (Glory and praise be to You O Allah, Our Lord. O Allah, forgive me).”
4/115ــ الرابع : عن أَنس رضي الله عنه قال:إنَّ الله _عز وجل_ تَابعَ الْوَحْيَ عَلىٰ رسول الله صلى الله عليه وسلم قَبْلَ وَفَاته، حَتَّىٰ تُوفِّيَ أَكْثَرَ مَا كَانَ الْوَحْيُ. متفقٌ عليه.
115/4- Fourth: Anas ibn Mālik (may Allah be pleased with him) reported: “Allah, Glorified and Exalted, sent down the Divine Revelation to the Messenger of Allah (may Allah’s peace and blessings be upon him) abundantly during the period preceding his death until he died at a time when the revelation had never been more abundant.” [Narrated by Al-Bukhāri and Muslim]
تابع الوحي: كثر إنزاله قرب وفاته.
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1) كثرة نزول الوحي في آخر حياة النَّبيِّ صلى الله عليه وسلم دليل عَلىٰ قرب أجله.
1) The exponential increase in revelation near the end of the life of the Prophet (may Allah’s peace and blessings be upon him) was an indication of his imminent death.
2) إتمام النعمة عَلىٰ هذه الأمة؛ ببقاء الوحي المتلو فيها، وهو: القرآن الكريم والسنة المطهرة، وإن انقطع نزوله بعد وفاة رسول الله صلى الله عليه وسلم ، ولكن بقي شرع الله تعالىٰ بين الناس محفوظاً {إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ} [الحجر: 9].
2) Allah completed His favor upon this nation by keeping the recited revelation, which is the Qur’an and Sunnah, alive even though the revelation stopped following the death of the Messenger of Allah (may Allah’s peace and blessings be upon him). Allah Almighty kept His legislation preserved and alive among people. {It is We Who have sent down the Reminder, and it is We Who will preserve it.} [Surat al-Hijr: 9]
5/116 ــ الخامس: عن جابر رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «يُبْعَثُ كُلُّ عَبْدٍ عَلىٰ مَا مَات عَليْهِ». رواه مسلم.
116/5- Fifth: Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Every person will be resurrected in the same state he died in.” [Narrated by Muslim]
1) العبرة بخواتيم الأعمال، فعلىٰ العبد إحسان العمل؛ حَتَّىٰ يُبعث عَلىٰ العمل الصالح الذي ختم له عليه.
1) What counts is the final deeds. Therefore, the person should constantly do good deeds in order to be resurrected in the good state he died upon.
2) الترغيب في الازدياد من الطاعات سائر الأوقات؛ لأن الموت يأتي فجأة.
2) It urges the individual to constantly do more acts of worship because death strikes suddenly.