قَالَ الله تَعَالىٰ: {أَلَآ إِنَّ أَولِيَآءَ ٱللَّهِ لَا خَوفٌ عَلَيهِم وَلَا هُم يَحزَنُونَ * ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ * لَهُمُ ٱلبُشرَىٰ فِي ٱلحَيَوٰةِ ٱلدُّنيَا وَفِي ٱلأٓخِرَةِ لَا تَبدِيلَ لِكَلِمَٰتِ ٱللَّهِ ذَٰلِكَ هُوَ ٱلفَوزُ ٱلعَظِيمُ} [يونس: 62،64].
Allah Almighty says: {Indeed, the allies of Allah will have no fear, nor will they grieve. Those who believe and fear Allah. For them are glad tidings in the life of this world and in the Hereafter; there is no change in Allah’s words. That is the supreme triumph.} [Surat Yūnus: 62-64]
وقال تعالىٰ: {وَهُزِّيٓ إِلَيكِ بِجِذعِ ٱلنَّخلَةِ تُسَٰقِط عَلَيكِ رُطَبا جَنِيّا * فَكُلِي وَٱشرَبِي} [مريم: 25 ــ 26]، وقال تعالىٰ: {كُلَّمَا دَخَلَ عَلَيهَا زَكَرِيَّا ٱلمِحرَابَ وَجَدَ عِندَهَا رِزقا قَالَ يَٰمَريَمُ أَنَّىٰ لَكِ هَٰذَا قَالَت هُوَ مِن عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرزُقُ مَن يَشَآءُ بِغَيرِ حِسَابٍ} [ آل عمران: 37]. وقال تعالىٰ: {وَإِذِ ٱعتَزَلتُمُوهُم وَمَا يَعبُدُونَ إِلَّا ٱللَّهَ فَأوُۥٓاْ إِلَى ٱلكَهفِ يَنشُر لَكُم رَبُّكُم مِّن رَّحمَتِهِۦ وَيُهَيِّئ لَكُم مِّن أَمرِكُم مِّرفَقا * وَتَرَى ٱلشَّمسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهفِهِم ذَاتَ ٱليَمِينِ وَإِذَا غَرَبَت تَّقرِضُهُم ذَاتَ ٱلشِّمَالِ} [الكهف: 16، 17].
And He says: {Shake the trunk of the palm tree towards yourself; fresh ripe dates will drop upon you. So eat and drink} [Surat Maryam: 25-26] And He says: {Every time Zachariah entered her prayer chamber, he found with her provision. He said, “O Mary, where did this come from?” She said, “It is from Allah, for Allah provides for whom He wills without measure.”} [Surat Āl ‘Imrān: 37] And He says: {When you have distanced yourselves from them and what they worship other than Allah, take refuge in the cave; your Lord will extend His mercy to you and make for you an easy way out of your ordeal.” You would have seen the sun when it rose, it would incline away from their Cave to the right; and when it set, it would turn away from them to the left} {Surat al-Kahf: 16-17]
الكرامات: هي كل أمر خارق للعادة، يُظهره الله سبحانه وتعالىٰ علىٰ يد متّبعي الرسول صلى الله عليه وسلم، إما تكريماً، وإما لحجة، أو حاجة، كنصرة حق، أو إبطال باطل، وأعظم كرامة لزوم الاستقامة. وهي ثابتة في الشرع والواقع.
Karāmāt: any extraordinary matter that Allah manifests through the followers of the Messenger (may Allah’s peace and blessings be upon him) either to honor them, or to establish an argument, or to achieve a need like supporting the truth or nullifying falsehood. The best Karāmah (singular of Karāmāt) is to remain steadfast on the straight path. The concept of Karāmāt is established by the Islamic law and reality.
1) شرط الولاية، كما ذكرها الله _عز وجل_ في كتابه: 1 ــ الإيمان. 2 ــ التقوىٰ.
1) The conditions for attaining the status of Wilāyah, which means being a Wali or an ally of Allah, are faith and piety.
فلا يصح أن ننسب إلىٰ شخص الولاية إلا بوجود هذين الشرطين، وما يدّعيه بعض الدّجّالين والمشعوذين من الكرامات، فما هو إلا كذب وافتراءات أعانتهم عليه الشياطين.
2) A person cannot be described as Wali unless he has fulfilled these two conditions. The Karāmāt that sorcerers and impostors claim to perform are nothing but lies and fabrications which the devils aid them to do.
2) إذا فعل العبد ما يُرضي الله تعالىٰ أمَّنه من الخوف، ونصره في الضعف، وأيّده ورفع منزلته في الدنيا والآخرة.
1) Rather, when a slave does what pleases Allah Almighty, He gives him security against fear, supports him in weakness, helps him, and raises his status in the worldly life and the Hereafter.
1/1503 ــ وَعَنْ أَبي مُحَمَّدٍ عَبْدِ الرَّحمنِ بْنِ أبي بَكْرٍ الصِّدِّيقِ رضي الله عنهما: أَنَّ أَصْحَابَ الصُّفَّةِ كَانُوا أُناساً فُقَرَاءَ، وأنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ مَرَةً: «مَنْ كانَ عِنْدَهُ طَعَامُ اثْنَيْنِ فَلْيَذْهَبْ بِثَالِثٍ، وَمَنْ كَانَ عِنْدَهُ طَعَامُ أَرْبَعَةٍ فَلْيَذْهَبْ بِخَامِسٍ بِسَادِسٍ» أَوْ كَمَا قَالَ، وأنَّ أَبَا بَكْرٍ رضي الله عنه جَاءَ بِثَلاَثَةٍ، وَانْطَلَقَ النَّبِيُّ صلى الله عليه وسلم بِعَشَرَةٍ، وَأَنَّ أَبَا بَكْرٍ تَعَشَّىٰ عِنْدَ النّبِيِّ صلى الله عليه وسلم، ثُمَّ لَبِثَ حَتَّىٰ صَلَّىٰ العِشَاءَ، ثُمَّ رَجَعَ، فَجَاءَ بَعْدَ ما مَضَىٰ مِنَ اللَّيْلِ مَا شَاءَ الله. قَالَتْ لَهُ امْرَأَتُهُ: ما حَبَسَكَ عَنْ أَضْيَافِكَ ؟ قَالَ: أَوَمَا عَشَّيْتِهمْ ؟ قَالَتْ: أبَوْا حَتَّىٰ تَجِيءَ، وَقَدْ عَرَضُوا عَلَيْهِمْ، قَالَ: فَذَهَبْتُ أنا، فَاختَبَأْتُ، فَقَالَ: يَا غُنْثَرُ، فَجَذَعَ وَسَبَّ، وَقَالَ: كُلُوا لا هَنِيئاً، واللهِ لاَ أَطْعَمُهُ أَبَداً، قَالَ: وَأيمُ الله مَا كُنَّا نَأْخذُ مِنْ لُقْمَةٍ إلَّا رَبا مِنْ أَسْفَلِهَا أَكْثَرُ مِنْهَا حَتَىٰ شَبِعُوا، وَصَارَتْ أَكْثَرَ مِمَّا كَانَتْ قَبْلَ ذلِكَ، فَنَظَرَ إلَيْهَا أبُو بكْرٍ، فَقَالَ لامْرَأَتِهِ: يَا أُخْتَ بَني فِرَاسٍ، مَا هذَا؟ قَالَتْ: لا، وَقُرّةِ عَيْني لهِيَ الآنَ أَكثَرُ مِنْها قَبْلَ ذلِكَ بِثَلاثِ مَرَّاتٍ، فَأَكَلَ مِنْهَا أَبُو بَكْرٍ، وَقَالَ: إنَّمَا كَانَ ذلِكَ مِنَ الشَّيْطَانِ، يَعني يَمِينَهُ. ثُمَّ أَكَلَ مِنْهَا لُقْمَةً، ثُمَّ حَمَلَهَا إلىٰ النَّبِيِّ صلى الله عليه وسلم فَأَصْبَحَتْ عِنْدَهُ. وَكَانَ بَيْنَنَا وَبَيْنَ قَومٍ عَهْدٌ، فَمَضَىٰ الأجَلُ، فَتَفَرَّقْنَا اثني عَشَرَ رَجُلاً، مَعَ كُلِّ رَجُلٍ مِنْهُم أُنَاسٌ، الله أَعْلَم كَمْ مَعَ كُلِّ رَجُلٍ، فَأَكَلُوا مِنْهَا أَجْمَعُونَ.
1503/1- Abu Muhammad, ‘Abdur-Rahmān ibn Abi Bakr As-Siddīq (may Allah be pleased with him and his father) reported: The people of Suffah were poor people, and the Prophet (may Allah’s peace and blessings be upon him) once said: “Whoever has food enough for two, should take a third one (from among them), and whoever has food enough for four, should take a fifth or sixth (or something similar to that).” Abu Bakr (may Allah be pleased with him) took three people home with him while the Messenger of Allah (may Allah’s peace and blessings be upon him) took ten. Abu Bakr then took his supper at the home of the Prophet (may Allah’s peace and blessings be upon him) and stayed there till he offered the ‘Ishā’ prayer. After a part of the night had passed, he returned home. His wife said to him: “What has detained you from your guests?” He said: “Have you not served them supper?” She said: “They refused to eat until you come. They [the servants] presented the meal to them but they refused to eat.” I (the narrator) went and hid from him. Abu Bakr (my father) called me and rebuked me. Then he said to them: “Please eat. By Allah! I will never eat the meal.” ‘Abdur-Rahmān added: By Allah, whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his fill; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr called his wife and said: “O sister of Banu Firās! What is this?” She said: “By the pleasure of my eyes! The food is now three times more than it was.” Then Abu Bakr started eating and said: “My oath not to eat the meal was because of Satan.” He took a mouthful from it and carried the rest to the Prophet (may Allah’s peace and blessings be upon him), so it was in his house in the morning. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (may Allah’s peace and blessings be upon him) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. All of them ate from that meal.”
وفي رِوَايَةٍ: فَحَلَفَ أَبُو بكْرٍ لا يَطْعَمُه ، فَحَلَفَتِ المَرأةُ لا تَطْعَمُه ، فَحَلَفَ الضَّيفُ ــ أَوِ الأضْيَافُ ــ أَنْ لا يَطعَمَه، أَوْ يَطعَمُوهُ حَتَّىٰ يَطعَمَه، فَقَالَ أَبُو بَكْرٍ: هذِهِ مِنَ الشَّيْطَانِ ! فَدَعَا بِالطَّعَامِ، فَأَكَلَ وَأَكَلُوا، فَجَعَلُوا لا يَرْفَعُونَ لُقْمَةً إلَّا رَبَتْ مِنْ أَسْفَلِهَا أَكْثَرُ مِنْهَا، فَقَالَ: يَا أُخْتَ بَني فِرَاسٍ، مَا هذَا ؟ فَقَالَتْ: وَقرَّةِ عَيْني، إنَّهَا الآنَ لأَكْثَرُ مِنْهَا قَبْلَ أَنْ نَأْكُلَ، فَأَكَلُوا، وَبَعَثَ بهَا إلىٰ النَّبِيِّ صلى الله عليه وسلم ، فَذَكَرَ إنَّهُ أَكَلَ مِنْهَا.
According to another narration: So Abu Bakr swore not to eat from the food and so did his wife and the guest – or guests – until he eats from it. Abu Bakr said: “My oath (not to eat from it) was inspired by Satan.” He ordered for the food to be brought, then he ate and so did they. Whenever they took a morsel, the food increased from underneath more than that morsel. So he said (to his wife): “O sister of Banu Firās! What is this?” She said: “By the pleasure of my eyes! The food is now more than it was before you eat from it.” So they all ate and he sent the remaining food to the Prophet (may Allah’s peace and blessings be upon him) who said that he ate from it.
وفي رِوَايَةٍ: إنَّ أَبَا بَكْرٍ قَالَ لِعَبْدِ الرَّحْمنِ: دُونَكَ أَضْيَافَكَ، فَإنِّي مُنْطَلِقٌ إلىٰ النَّبِيِّ صلى الله عليه وسلم، فَافْرُغْ مِنْ قِرَاهُمْ قَبْلَ أَنْ أَجِيءَ، فَانْطَلَقَ عَبْدُ الرَّحْمنِ، فَأَتَاهُم بِمَا عِنْدَهُ، فَقَالَ: اطْعَمُوا، فَقَالُوا: أَيْنَ رَبُّ مَنزِلِنَا ؟ قَالَ: اطْعَمُوا، قَالُوا: مَا نَحْنُ بِآكِلِينَ حَتَّىٰ يَجِيءَ رَبُّ مَنْزِلنَا، قَالَ: اقْبَلُوا عَنَّا قِرَاكُمْ، فَإنَّه إنْ جَاءَ وَلَمْ تَطْعَمُوا، لَنَلقَيَنَّ مِنْهُ، فَأَبَوْا، فَعَرَفْتُ أَنّهُ يَجِدُ عَلَيَّ، فَلَمَّا جَاءَ تنَحَّيْتُ عَنْهُ، فَقَالَ: مَا صنَعْتُمْ ؟ فَأَخبَرُوه، فَقَالَ: يَا عَبْدَ الرَّحْمنِ، فَسَكَتُّ، ثمَّ قَالَ: يَا عَبْدَ الرَّحمنِ، فَسَكَتُّ، فَقَالَ: يَا غُنْثَرُ، أَقْسَمْتُ عَلَيْكَ إنْ كُنْتَ تَسْمَعُ صَوتي لَمَّا جِئْتَ ! فَخَرَجُتُ، فَقُلْتُ: سَلْ أَضْيَافَكَ، فَقَالُوا: صَدَقَ، أَتَانَا بِهِ. فَقَالَ: إنَّمَا انْتَظَرْتُموني، واللهِ، لا أطعَمُه اللَّيْلَةَ، فَقَالَ الآخَرُونَ: وَالله لا نَطعَمُه حَتَّىٰ تَطْعَمَهُ، فَقَالَ: وَيْلَكُمْ مَالَكُمْ لا تَقْبَلُونَ عَنَّا قِرَاكُمْ ؟ هَاتِ طَعَامَكَ، فَجَاءَ بِهِ، فَوَضَعَ يَدَهُ، فَقَالَ: بِسمِ الله. الأولىٰ مِنَ الشّيْطَانِ، فَأَكَلَ وَأَكَلُوا. متَّفقٌ عليه.
In another narration: Abu Bakr said to ‘Abdur-Rahmān: “Look after your guests. I am going to the Prophet (may Allah’s peace and blessings be upon him), so finish serving them before I return.” ‘Abdur-Rahmān went at once and served them what was available at that time in the house and asked them to eat. They said: “Where is the head of the house (i.e. Abu Bakr)?” ‘Abdur-Rahmān said: “Take your meal.” They said: “We will not eat till the head of the house comes.” ‘Abdur-Rahmān said: “Accept your meal from us, for if he comes and finds you not having taken your meal yet, we will be blamed severely by him.” But they refused to take their meal. So I was sure that he (my father) would be angry with me. When he came, I went away (to hide) from him. He asked: “What have you done (about the guests)?” They told him the whole story. Abu Bakr called: “O ‘Abdur-Rahmān!” I kept quiet. He then called again: “O ‘Abdur-Rahmān!” I kept quiet, and he called again, “O ignorant (boy)! I ask you by Allah, if you can hear my voice, then come out!” I came out and said: “Please ask your guests (and do not be angry with me).” They said: “He has told the truth; he brought the meal to us.” He said: “So you have been waiting for me! By Allah, I will not eat of it tonight.” They said: “By Allah, we will not eat of it till you eat of it.” He said: “What is wrong with you? Why don’t you accept your meal of hospitality from us?” (He said to me): “Bring the food you have.” I brought it to him, and he put his hand in it, saying: “In the name of Allah. The first (state of fury) was because of Satan.” So Abu Bakr ate and so did his guests. [Narrated by Al-Bukhāri and Muslim]
قوله: «غُنْثَر» بِغَينٍ معجمةٍ مضمومةٍ، ثم نونٍ ساكِنَةِ، ثم ثاءٍ مثلثةٍ، وهو: الغَبِيُّ الجَاهِلُ، وقوله: «فجدَّعَ» أي: شَتَمَه، وَالجَدَع: القَطْعُ. قوله: «يَجِدُّ عليَّ» هو بكسرِ الجيمِ، أَيْ: يَغْضَبُ.
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الصُّفَّة: المكان الذي كان يأوي إليه فقراء الصحابة في آخر المسجد النبوي.
Suffah: a place at the backside of the Prophet’s Mosque where the poor Companions used to stay.
ربا: زاد.
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قرة عيني: يُعبِّر بها عن المسرَّة ورؤية ما يحبه الإنسان، ولا يقصد منها الحلف بغير الله _عز وجل_، وإنما هي للتوكيد، وهي عادة من عادات العرب في إثبات التعجب وتعظيم الأمور، وإلا فالحلف بغير الله _عز وجل_ منهيٌ عنه أشد النهي، ولا يجوز للمرء أن يحلف إلا بالله وحده، وهذا من تمام الإيمان وكماله.
By the pleasure of my eyes (Wa qurrati ‘ayni!): an expression of delight at seeing what one likes. It is not meant as a form of swearing by other than Allah, but is rather used to stress the meaning. It is one of the expressions the Arabs commonly used to express amazement and emphasis. In fact, swearing by other than Allah is extremely forbidden. It is impermissible to swear by anything other than Allah; and this is an aspect of the completion and perfection of faith.
1) بيان فضيلة أبي بكر الصِّدِّيق رضي الله عنه، فهو أفضل الأولياء علىٰ الإطلاق، حاشا الأنبياء والمرسلين.
1) The Hadīth underlines the merit of Abu Bakr as-Siddīq (may Allah be pleased with him) being the best Wali (ally) of Allah after the Prophets and Messengers.
2) إذا غضب العبد لسبب يقتضي الغضب فإنه لا يُلام عليه، ولا ينقص من فضله ومرتبته.
2) One is not to blame for getting angry rightfully, and this should not undermine his merit and high rank.
3) علىٰ العبد إذا حلف علىٰ شيء ثم رأىٰ غيره خيراً منه أن يكفر عن يمينه، ويفعل الذي هو خير.
3) If a person takes an oath regarding something and then sees a better course of action, he should do what is better and expiate for his broken oath.
4) إن إكرام الضيفان من تمام الإيمان.
4) Hospitality to guests is an indication of perfect faith.
5) من أصول التربية عناية الوالد بتربية أولاده علىٰ مكارم الأخلاق، كإكرام الضيف ومساعدة المحتاجين.
5) One of the principles of upbringing is that a parent should be keen on raising his children upon honorable morals like showing hospitality to guests and helping those in need.
2/1504 ــ وعن أبي هريرةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لقَدْ كَان فيمَا قَبْلَكُم منَ الأمَم ناسٌ محدَّثونَ، فإن يَكُ في أُمَّتي أَحَدٌ فَإِنَّهُ عُمَرُ». رواه البخاري، ورواه مسلم من روايةِ عائِشَةَ، وفي رِوايَتِهِما قالَ ابنُ وَهْبٍ: «مُحَدَّثُونَ» أي: مُلْهَمُونَ.
1504/2- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There were among the nations before you people who were Muhaddathūn (inspired). If there is any such person among my followers, then it is ‘Umar.” [Narrated by Al-Bukhāri. Muslim also narrated it on the authority of ‘Āishah] Ibn Wahb said with regards to both narrations: Muhaddathūn means inspired.
1) فضيلة الصحابي الجليل عمر بن الخطاب رضي الله عنه، فهو من أولياء الله _عز وجل_ الذين أثنىٰ عليهم النَّبيُّ صلى الله عليه وسلم.
1) The merit of the glorious Companion ‘Umar ibn al-Khattāb (may Allah be pleased with him), being one of the allies of Allah who were praised by the Prophet (may Allah’s peace and blessings be upon him).
2) كلما قوي إيمان العبد بالله، وأكثر من طاعة مولاه فإنه سبحانه يوفّقه للحق بقدر ما معه من الإيمان، والعلم، والعمل الصالح.
2) The stronger a slave believes in Allah, and the more he obeys Him, He will guide him to the truth in proportion to his faith, knowledge, and good deeds.
3/1505ــ وَعَنْ جَابِرِ بنِ سَمُرَةَ رضي الله عنهما قَالَ: شَكَا أَهْلُ الكُوفَةِ سَعْداً، يَعْني: ابْنَ أبي وَقَّاصٍ رضي الله عنه، إلىٰ عُمَرَ بْنِ الخَطَّابِ رضي الله عنه، فَعَزَلَهُ وَاسْتَعْمَلَ عَلَيْهِمْ عَمَّاراً، فَشَكَوْا حَتَّىٰ ذَكَرُوا أنهُ لا يُحْسِنُ يُصَلِّي، فَأَرْسَلَ إلَيْهِ، فَقَال: يَا أَبَا إسْحَاقَ، إنَّ هؤُلاءِ يَزْعُمُونَ أَنَّكَ لا تُحْسِنُ تُصَلِّي، فَقَالَ: أَمَّا أنا واللهِ فَإنِّي كُنْتُ أصُلِّي بِهِمْ صَلاَةَ رَسُولِ الله، صلى الله عليه وسلم لا أَخْرِمُ عَنْهَا، أُصلِّي صَلاةَ العِشَاءِ فَأَرْكُدُ في الأُولَيَيْنِ، وَأخُفُّ في الأُخْرَيَيْنِ، قَالَ: ذلِكَ الظَنُّ بك يَا أَبَا إسْحَاقَ، وَأَرْسَلَ مَعَهُ رَجُلاً، أَوْ رِجَالاً، إلىٰ الكُوفَةِ يَسْأَلُ عَنْهُ أَهْلَ الكُوفَةِ، فَلَمْ يَدَعْ مَسْجِداً إلَّا سَأَلَ عَنْهُ، وَيُثْنُونَ مَعْرُوفاً، حَتَّىٰ دَخَلَ مَسْجِداً لِبَني عَبْسٍ، فَقَامَ رَجُلٌ مِنْهُمْ، يُقَالُ لَهُ: أُسَامَةُ بْنُ قَتَادَةَ، يُكَنَّىٰ أَبَا سَعْدَةَ، فَقَالَ: أَمَا إذْ نَشَدْتَنَا فَإنَّ سَعْداً كَانَ لاَ يَسِيرُ بِالسَّرِيَّةِ، وَلا يَقْسِمُ بِالسَّوِيَّةِ، وَلا يَعْدِلُ في القَضِيَّةِ، قَالَ سَعْدٌ: أَمَا واللهِ لأَدْعُوَنَّ بِثَلاثٍ: اللهم إنْ كَانَ عَبْدُكَ هذَا كَاذِباً، قَامَ رِيَاءً وَسُمْعَةً، فَأَطِلْ عُمُرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ لِلفِتَنِ. وَكانَ بَعْدَ ذلِكَ إذا سُئِلَ يَقولُ: شَيْخٌ كَبِيرٌ مَفْتُونٌ، أصَابَتْني دَعْوَةُ سَعْدٍ.
1505/3- Jābir ibn Samurah (may Allah be pleased with him and his father) reported: “The people of Kūfa complained to ‘Umar ibn al-Khattāb (may Allah be pleased with him) about their governor Sa‘d (ibn Abi Waqqās) (may Allah be pleased with him). So ‘Umar dismissed him and appointed ‘Ammār as their governor. They lodged many complaints against Sa‘d and even alleged that Sa‘d does not know how to perform the prayer properly. ‘Umar sent for him and said: ‘O Abu Is-hāq (Sa‘d’s nickname), those people claim that you do not pray properly.’ He replied: ‘By Allah, I used to lead them in prayer exactly as I learnt from the Messenger of Allah (may Allah’s peace and blessings be upon him). I prolong the first two Rak‘ahs of the ‘Ishā’ prayer and shorten the last two.’ ‘Umar said: ‘That is what I thought of you, O Abu Is-hāq.’ Then he sent a man (or more) with him to Kūfa to ask the people about him. This man went there and did not leave any mosque without asking about Sa‘d. All people praised him till he came to the mosque of the tribe of Banu ‘Abs, where a man called Usāmah ibn Qatādah and nicknamed Abu Sa‘dah stood up and said: ‘Since you asked, I am bound to tell you that Sa‘d never marched with the armies, nor did he ever divide the spoils of war fairly, nor was he ever fair in delivering justice regarding legal verdicts.’ This complaint reached Sa‘d and he said: ’By Allah, I shall make three supplications: O Allah, if this slave of Yours is a liar and got up for showing off and speaking boastfully, then prolong his life, make him poor for the rest of his life, and afflict him with trials.’ This man suffered, following the invocation of Sa‘d, and if asked (about his improper actions), he would tell people that he was an old man struck by the supplication of Sa‘d.”
قَالَ عَبْدُ المَلِكِ بْنُ عُمَيْرٍ الرَّاوِي عَنْ جَابِرِ بْنِ سَمُرَةَ: فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلىٰ عَيْنَيْهِ مِنَ الكِبَرِ، وَإنَّهُ لَيَتَعَرَّضُ للجَوَارِي في الطُّرُقِ فَيَغْمِزهُنَّ. متفقٌ عليهِ.
‘Abdul Malik ibn ‘Umayr, who narrated the Hadīth from Jābir ibn Samurah, said: “I saw this man afterwards with his eyebrows shaggy and falling over his eyelids because of old age; and he used to harass young girls as they pass by in the roads and touch their bodies.” [Narrated by Al-Bukhāri and Muslim]
ما أخرم: لا أنقص.
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أركد: أقوم طويلاً.
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نشدتنا: طلبت منا القول.
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لا يسير بالسرية: لا يخرج للغزو.
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1) إظهار كرامة لسعد بن أبي وقاص رضي الله عنه، فهو من الأولياء مجابي الدعوة.
1) Highlighting a Karāmah of Sa‘d ibn Abi Waqqās (may Allah be pleased with him), as he was one of the allies of Allah and his supplications were answered.
2) جواز دعاء المظلوم علىٰ ظالمه من غير بغي وعدوان، فدعوة المظلوم لا تُردّ.
2) It is permissible for an oppressed person to supplicate against the one who oppressed him without transgression or aggression, for the supplication of an oppressed is surely answered.
3) حرص أمير المؤمنين عمر رضي الله عنه علىٰ الرعيَّة، وتحمّله المسؤولية، ولهذا اشتُهر بعدالته وحسن سياسته في الأمور كلها.
3) The Commander of the Believers, ‘Umar ibn al-Khattāb (may Allah be pleased with him) took good care of his wards and shouldered the responsibility. That is why he was known for his justice and excellent handling of all matters.
4/1506 ــ وَعَنْ عُرْوَةَ بنِ الزُّبَيْرِ أَنَّ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بنِ نُفَيْلٍ رضي الله عنه خَاصَمَتْهُ أَرْوَىٰ بِنْتُ أَوْسٍ إلىٰ مَرْوَانَ بْنِ الحَكَمِ، وَادَّعَتْ أَنَّهُ أَخَذَ شَيْئاً مِنْ أَرْضِهَا، فَقَالَ سَعِيدٌ: أَنا كُنْتُ آخُذُ مِنْ أَرْضِهَا شَيْئاً بَعْدَ الَّذي سَمِعْتُ مِنْ رَسُولِ الله صلى الله عليه وسلم؟! قَالَ: مَاذا سَمِعْتَ مِنْ رَسُولِ الله صلى الله عليه وسلم؟ قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «مَنْ أَخَذَ شِبْراً مِنَ الأَرْضِ ظُلْماً طُوِّقَهُ إلىٰ سَبْعِ أَرَضِينَ»، فَقالَ لَهُ مَرْوانُ: لا أَسْأَلُكَ بيِّنَةً بَعْدَ هذَا، فَقَالَ سَعِيدٌ: اللهم إنْ كانَتْ كَاذِبةً، فَأَعْمِ بَصَرَهَا، وَاقْتُلْهَا في أَرْضِهَا، قَالَ: فَمَا مَاتَتْ حَتَّىٰ ذَهَبَ بَصَرُها، وَبَيْنَمَا هِيَ تَمْشِي في أَرْضِهَا إذْ وَقَعَتْ في حُفْرَةٍ فَمَاتَتْ. متفقٌ عليهِ.
1506/4- ‘Urwah ibn al-Zubayr reported that Sa‘īd ibn Zayd ibn ‘Amr ibn Nufayl (may Allah be pleased with him) had an issue with Arwa bint Aws. She complained to Marwān ibn al-Hakam that he had wrongfully taken possession of a portion of her land. Sa‘īd said: “How could I take a portion of her land after what I have heard from the Messenger of Allah (may Allah’s peace and blessings be upon him)?!” Marwān asked him: “What did you hear from the Messenger of Allah (may Allah’s peace and blessings be upon him)?” He said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: ‘He who takes a span of land unjustly will be made to wear it around his neck (on the Day of Judgment) up to seven earths’.” Marwān said to him: “I shall not seek proof from you after this.” Sa‘īd then supplicated: “O Allah! If she is a liar, deprive her of her eyesight and cause her to die in her land.” ‘Urwah said: “She did not die till she had become blind. While she was walking in her land (concerning which the dispute arose), she fell into a pit and died.” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ لمسلمٍ عَنْ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ الله بْنِ عُمَرَ بمَعْنَاهُ، وأَنّهُ رَآهَا عَمْيَاءَ تَلْتَمِسُ الجُدُرَ تَقُولُ: أَصَابَتْني دَعْوَةُ سَعِيدٍ، وَأنّهَا مَرَّتْ عَلىٰ بِئْرٍ في الدَّارِ التي خاصَمَتْهُ فِيها، فَوَقَعَتْ فِيهَا، فَكَانَتْ قَبْرَها.
In another narration by Muslim on the authority of Muhammad ibn Zayd ibn ‘Abdullah ibn ‘Umar with the same meaning, he said that he saw her when she had become blind, groping along the walls and saying: “I am ruined by the supplication of Sa‘īd.” Later she fell in a well in the same disputed land and died, and it was her grave.
1) بيان كرامة سعيد بن زيد رضي الله عنه باستجابة الله _عز وجل_ دعوتَه علىٰ المرأة الظالمة الكاذبة.
1) Highlighting the Karāmah of Sa‘īd ibn Zayd (may Allah be pleased with him), namely, that Allah answered his supplication against the woman who lied and wronged him.
2) حرص الصحابة رضي الله عنهم علىٰ الالتزام بالسنة وتطبيقها، فهم أكثر الناس علماً بحدود ما أنزل الله علىٰ رسوله صلى الله عليه وسلم.
2) The Companions’ keenness on adhering to and acting upon the Sunnah, as they were the most knowledgeable of all people of what Allah Almighty revealed to His Messenger (may Allah’s peace and blessings be upon him) in terms of right and wrong.
3) التحذير من إيذاء العلماء الربّانيّين، والدعاة الصالحين، وأولياء الله المتقين.
3) A warning against harming the devout scholars, righteous callers to Allah, and pious allies of Allah.
5/1507ــ وَعَنْ جَابِرِ بْنِ عَبْدِ الله رضي الله عنهما قَالَ: لمّا حَضَرَتْ أُحُدٌ دَعاني أبي مِنَ اللَّيْلِ، فَقَالَ: مَا أُرَانِي إلَّا مَقْتُولاً في أَوَّلِ مَنْ يُقْتَلُ مِنْ أَصحَابِ النَّبِيِّ صلى الله عليه وسلم، وإنِّي لا أتْرُكُ بَعْدِي أَعَزَّ عَلَيَّ مِنْكَ غَيْرَ نَفْسِ رَسُولِ الله صلى الله عليه وسلم، وَإنَّ عَلَيَّ دَيْناً فَاقْضِ، وَاسْتَوصِ بِأَخَوَاتِكَ خَيْراً. فَأَصْبَحْنَا، فَكَانَ أَوَّلَ قَتِيلٍ، وَدَفَنْتُ مَعَهُ آخَرَ في قَبْرِهِ، ثُمَّ لَمْ تَطِبْ نَفْسي أَنْ أَتْرُكَهُ مَعَ آخَرَ، فَاسْتَخْرَجْتُهُ بَعْدَ سِتَّةِ أَشْهُرٍ، فَإذَا هُوَ كَيَوْمَ وَضَعْتُهُ غَيْرَ أُذنِهِ، فَجَعَلْتُهُ في قَبْرٍ عَلىٰ حِدَةٍ. رواه البخاري.
1507/5- Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reported: “When the Battle of Uhud was imminent, my father called me at night and said: ‘I have a feeling that I will be among the first to be killed from the Companions of the Prophet (may Allah’s peace and blessings be upon him). I am going to leave none behind dearer to me than you except the Messenger of Allah (may Allah’s peace and blessings be upon him). Indeed, there is a debt that I have to pay off, so pay it off on my behalf, and take good care of your sisters.’ In the morning, he was the first to be killed. I buried with him another man in the same grave. I did not feel good about leaving him buried with another. So, I got him out of his grave six months later, and found him the same as the day I put him therein, except for his ear. Then, I placed him in a grave where he was buried alone.” [Narrated by Al-Bukhāri]
1) إظهار كرامة لعبد الله بن حرام والد جابر رضي الله عنهما، فقد أخبر أنه مقتول في أول الصحابة، وأُخرج من قبره بعد ستة أشهر كيوم وضع فيه رضي الله عنه.
1) Underlining the Karāmah relevant to ‘Abdullah ibn Harām, the father of Jābir (may Allah be pleased with them both), as he told him that he would be one of those who will be the first to be killed. Also, when he was taken out of his grave six months later, he was just the same as the day he was placed therein, may Allah be pleased with him!
2) كمال حبّ الصحابة رسولَ الله صلى الله عليه وسلم، وتفضيلهم إيّاه علىٰ النفس والأهل والولد. فرضي الله عنهم أجمعين.
2) The Companions’ perfect love for Allah’s Messenger (may Allah’s peace and blessings be upon him) and their preferring him to their own selves, their wives, and their children. May Allah be pleased with all of them.
6/1508ــ وَعَنْ أَنسٍ رضي الله عنه أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم خَرَجَا مِنْ عِنْدِ النَّبِيِّ صلى الله عليه وسلم في لَيْلَةٍ مُظْلِمَةٍ، وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ بَيْنَ أَيدِيهِمَا، فَلَمَّا افْتَرَقَا، صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهما وَاحِدٌ حَتىٰ أتىٰ أَهْلَهُ.
1508/6- Anas (may Allah be pleased with him) reported: “Two men from the Companions of the Prophet (may Allah’s peace and blessings be upon him) left his house on a dark night and were led by two lights like lamp, illuminating the way before them. When they parted, each of them was accompanied by one of these lights until he came to his family.”
رواه البخاريّ مِنْ طرُقٍ، وفي بعْضِها: أَنَّ الرَّجُلَيْنِ أُسَيْدُ بنُ حُضَيرٍ، وَعَبَّادُ بنُ بِشْرٍ رضي الله عنهما.
[Narrated by Al-Bukhāri through several chains of narration. According to some of these versions, the two men were Usayd ibn Hudayr and ‘Abbād ibn Bishr (may Allah be pleased with them)]
1) الإعلام بكرامة هذين الصحابيَّيْن الجليلَيْن وهما: أسيد بن حضير، وعباد بن بشر، رضي الله عنهما.
1) The Hadīth informs about the Karāmah of these two honorable Companions, Usayd ibn Hudayr and ‘Abbād ibn Bishr (may Allah be pleased with them).
2) من خرج في طلب الحق والعلم فإن الله _عز وجل_ يتولاّه في جميع أموره.
2) Whoever goes out for the purpose of seeking after the truth and knowledge, Allah Almighty will support him in all his affairs.
7/1509ــ وَعَنْ أبي هُرَيْرَةَ رضي الله عنه قَالَ: بَعَثَ رَسُولُ الله صلى الله عليه وسلم عَشرَةَ رَهْطٍ سَريَّةً عيناً، وَأَمَّرَ عَليْهِم عَاصِمَ بنَ ثابتٍ الأنصَاريَّ رضي الله عنه، فَانْطَلَقُوا حَتَّىٰ إذا كانُوا بِالهَدْأَةِ، بَيْنَ عُسْفانَ وَمَكَّةَ، ذُكِرُوا لِحَيٍّ مِنْ هُذَيْلٍ يُقالُ لهُمْ: بَنُو لِحْيانَ، فَنَفَرُوا لهمْ بِقَرِيبٍ مِنْ مِائِة رَجُلٍ رَامٍ، فاقْتَصُّوا آثَارَهُمْ، فَلَمَّا أَحَسَّ بِهِمْ عَاصِمٌ وَأَصْحَابُهُ لَجَؤوا إلىٰ مَوْضِعٍ، فَأَحَاطَ بهِمُ القَوْمُ، فَقَالُوا: انْزِلُوا، فَأَعْطُوا بِأَيْدِيكُم، ولَكُمُ العَهْدُ وَالمِيثَاقُ أَنْ لا نَقْتُلَ مِنكُمْ أَحَداً، فَقالَ عَاصِمُ بنُ ثابِتٍ: أيُّها القَوْمُ أَمَّا أنَا، فَلا أَنْزِلُ عَلىٰ ذِمَّةِ كَافِرٍ، اللهم أَخْبِرْ عَنَّا نَبِيَّكَ صلى الله عليه وسلم، فَرَمَوْهُمْ بِالنَّبْلِ فَقَتَلُوا عَاصِماً، وَنَزَلَ إلَيْهِمْ ثَلاثَةُ نَفَرٍ عَلَىٰ العَهدِ والمِيثَاقِ، مِنْهُمْ خُبَيْبٌ وَزَيْدُ بْنُ الدَّثِنَةِ وَرَجُلٌ آخَرُ. فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِسيِّهمْ، فَرَبَطُوهُم بِهَا. قَالَ الرَّجُلُ الثّالِثُ: هَذَا أَوّلُ الغَدْرِ، واللهِ لا أَصْحَبُكُم، إنَّ لي بِهؤُلاءِ أُسْوَةً، يريد القَتْلىٰ، فَجَرُّوهُ وَعَالجوهُ، فَأَبىٰ أنْ يَصْحَبَهُمْ، فَقَتَلُوهُ، وَانْطَلَقُوا بِخُبَيْبٍ وزَيْدِ بنِ الدَّثِنَةِ، حَتَّىٰ بَاعُوهُما بمكَّهَ بَعْدَ وَقْعَةِ بَدْرٍ، فَابتَاعَ بَنُو الحَارِثِ بنِ عَامِرِ بنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ خُبَيْباً، وكانَ خُبَيبٌ هُوَ قَتَلَ الحَارِثَ يَوْمَ بَدْرٍ، فَلَبِثَ خُبَيْبٌ عِنْدَهُم أسِيراً حَتّىٰ أجْمَعُوا عَلىٰ قَتْلِهِ، فَاسْتَعَارَ مِنْ بَعْضِ بَنِاتِ الحارِثِ مُوسَىٰ يَسْتحِدُّ بها فأعَارَتْهُ، فَدَرَجَ بُنَيٌّ لَها وَهِيَ غَافِلَةٌ حَتىٰ أتَاهُ، فَوَجَدَتْهُ مُجْلِسَهُ عَلىٰ فخذِهِ وَالمُوسَىٰ بِيَدِهِ، فَفزِعَتْ فَزْعَةً عَرَفَها خُبَيْبٌ، فَقَالَ: أَتخْشَيْنَ أن أَقْتُلَهُ ؟ ما كُنْتُ لأفْعَلَ ذلكَ ! قَالَتْ: واللهِ ما رَأَيْتُ أَسِيراً خَيْراً مِنْ خُبَيبٍ، فوَاللهِ لَقَدْ وَجَدْتُهُ يَوْماً يَأْكُلُ قِطْفاً مِنْ عِنَبٍ في يَدهِ، وأنَّهُ لمُوثَقٌ بِالحَدِيدِ وَما بمَكَّةَ مِنْ ثَمَرَةٍ، وَكَانَتْ تَقُولُ: إنَّهُ لَرزقٌ رَزَقَهُ اللهُ خُبَيْباً، فَلَمَّا خَرَجُوا بِهِ مِنَ الحَرَمِ لِيَقْتُلُوهُ في الحِلِّ، قالَ لَهُم خُبَيْبٌ: دَعُوني أُصَلِّي رَكْعَتَيْنِ، فَتَرَكُوهُ، فَرَكَعَ رَكْعَتَيْنِ، فَقَالَ: والله لولا أَنْ تَحْسَبُوا أَنَّ مَا بي جَزَعٌ لَزِدْتُ. اللهم أَحْصِهِمْ عَدَداً، واقْتُلْهُمْ بِدَداً، ولا تُبْقِ مِنْهُم أَحَداً، وقالَ:
1509/7- Abu Hurayrah (may Allah be pleased with him) reported: “Allah’s Messenger (may Allah’s peace and blessings be upon him) dispatched a reconnaissance troop of ten men under the leadership of ‘Āsim ibn Thābit al-Ansāri (may Allah be pleased with him). They proceeded until they reached Al-Had’ah, a place between ‘Usfān and Makkah, when the news reached a branch of the tribe of Hudhayl called Banu Lihyān. About one hundred of their archers hurried to track them. When ‘Āsim and his companions sensed them, they took refuge in a safe place. Their trackers circled them and said: ‘Come down and surrender. We give you our pledge and covenant that we will not kill any of you.’ ‘Āsim ibn Thābit said: ‘O people! As for me, I will not go down to be under the protection of disbelievers. O Allah, let your Prophet (may Allah’s peace and blessings be upon him) know what has happened to us.’ The disbelievers then shot arrows at them until they killed ‘Āsim. Three of the men went down trusting their pledge and covenant; Khubayb, Zayd ibn ad-Dathinah, and a third man. When the disbelievers captured them and tied them up with the strings of their bows, the third companion said: ‘This is the start of a betrayal. By Allah, I will not go with you. I have a clear example in these (killed companions).’ So they dragged him and tried to force him to accompany them, but he refused, so they killed him. They took Khubayb and Zayd ibn ad-Dathinah with them and sold them as slaves in Makkah. This incident took place after the Battle of Badr. Khubayb was bought by the children of Al-Hārith ibn ‘Āmir ibn Nawfal ibn ‘Abd Manāf. It was Khubayb who had killed Al-Hārith in the battle of Badr. Khubayb remained as their prisoner for a several days, until they decided to kill him. Khubayb borrowed a razor from one of Al-Hārith’s daughters to shave his pubic hair. Without her being aware, her little son crawled towards Khubayb. When she saw her son on Khubayb's knee and he had the razor in his hand, she was terrified, and Khubayb noticed the fear on her face. He said: ‘Are you afraid that I might kill him? No, I would never do that.’ She later commented: ‘By Allah, I never saw a prisoner better than Khubayb. By Allah, I once saw him eating a bunch of grapes from his hand while he was chained up, but there was no such fruit at that time in Makkah. It must have been a blessing that Allah had bestowed upon Khubayb.’ When they took him out of the Haram (the sanctuary of Makkah), so they could kill him outside its boundaries, Khubayb asked them to let him pray two Rak‘ahs (units of prayer). They allowed him to do so, so he offered the two Rak‘ahs. Then he said: ‘By Allah, had I not reckoned that you would think that I am afraid of dying, I would have prayed more. O Allah, remove them altogether, slay them one by one, and spare none of them.’ He then recited the following verses of poetry:
فَلَسْتُ أبالي حينَ أقْتَلُ مُسْلماً عَلىٰ أيِّ جَنْبٍ كَان لله مَصْرَعي
‘I do not care how I will be killed as long as I will die in the cause of Allah, as a Muslim.
وذلكَ في ذَات الإله وَإنْ يَشَـأْ يُبـاركْ عَلَىٰ أَوْصَالِ شِلْوٍ مُمَزَّعِ
This is for Allah’s sake, and if He so wills, He may bless torn and amputated limbs.’
وكَانَ خُبَيْبٌ هُوَ سَنَّ لِكُلِّ مُسْلِمٍ قُتِلَ صَبْراً الصَّلاةَ، وَأَخْبَرَ ــ يعني النَّبيَّ صلى الله عليه وسلم ــ أصْحابَهُ يَوْمَ أُصِيبُوا خَبَرَهُمْ، وبَعَثَ نَاسٌ مِنْ قُرَيْشٍ إلىٰ عاصِم بْنِ ثَابِتٍ حِينَ حُدِّثُوا أنّهُ قُتِلَ أنْ يُؤْتَوا بشَيءٍ مِنْهُ يُعْرَفُ، وَكانَ قَتَلَ رَجُلاً مِنْ عُظَمَائِهمْ، فَبَعَثَ الله لعاصِمٍ مِثْلَ الظُّلَّةِ مِنَ الدَّبْرِ فَحَمَتْه مِنْ رُسُلِهِمْ، فَلَمْ يَقْدِروا أنْ يَقْطَعُوا مِنْهُ شَيْئاً. رواه البخاري.
It was therefore Khubayb who established the Sunnah (practice) for any Muslim captive who is about to be killed to pray two Rak‘ahs. The Messenger of Allah (may Allah’s peace and blessings be upon him) related to his Companions what had happened to the ten Companions on the day that it happened. Later, when some disbelievers from the Quraysh were informed that ‘Āsim had been killed, they sent people to fetch a recognizable part of him to confirm his death. They did so, because ‘Āsim had previously killed one of their chiefs. So Allah sent a swarm of bees, resembling a shady cloud, to hover over the body of ‘Āsim to shield him from their messengers, and they were not able to cut off any part of him.” [Narrated by Al-Bukhāri]
قَوْلُهُ: الهَدْأَةُ: موضِعٌ، والظُّلَّةُ: السَّحابُ، والدَّبْرُ: النحلُ.
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وَقَوْلُهُ: «اقْتُلْهُمْ بِدَداً» بِكَسرِ الباءِ وفتحِها، فمَن كسر قال: هو جمعِ بِدَّةٍ بكسرِ الباءِ، وهي النصيب، ومعناه: اقْتُلْهُمْ حِصَصاً مُنْقَسِمَةً، لِكُلِّ وَاحِدٍ مِنْهُمْ نَصِيبٌ، وَمَنْ فَتَحَ قَالَ: مَعْنَاهُ: مُتَفَرِّقِينَ في القَتْلِ وَاحِداً بَعْدَ وَاحِدٍ مِنَ التَّبْدِيدِ.
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وفي البابِ أحاديثُ كَثِيرَةٌ صَحِيحَةٌ سبقتْ في مَوَاضِعِها مِن هذا الكِتابِ، منها حديثُ الغُلامِ الذي كانَ يأتي الرَّاهِبَ والسّاحِرَ، وَمِنْها حديثُ جُرَيْجٍ، وحَديثُ أصْحَابِ الغارِ الذينَ أطْبَقَتْ عَلَيْهِمُ الصّخْرَةُ، وحديثُ الرَّجُلِ الذي سَمعَ صوتاً في السَّحَابِ يقولُ: اسْقِ حَدِيقَةَ فُلانٍ، وغَيْرُ ذلكَ. والدَّلائِلُ في الباب كثيرَةٌ مَشْهُورةٌ، وبِالله التَّوْفِيقُ.
There are many other authentic Hadīths on this topic, and we mentioned some of them earlier in this book. One of them is the Hadīth about the boy who used to visit the monk and the sorcerer, the Hadīth about Jurayj, the Hadīth about the people of the cave who were trapped inside it when a rock blocked its entrance, the Hadīth about the man who heard a voice in the clouds saying: “Water the garden of so-and-so,” and others as well. There are abundant relevant proofs on this topic, and Allah is the Granter of success.
عيناً: من يأتي بأخبار العدو.
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الرهط: جماعة من الرجال.
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نفروا لهم: خرجوا بسرعة لحربهم.
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ذمة: عهد.
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اقتصوا آثارهم: تتبعوا موضع أقدامهم.
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أطلقوا أوتار قسيهم: حلُّوا أوتار أقواسهم.
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يستحد بها: يحلق عانته بها.
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جزع: خوف من الموت.
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فابتاع: اشترىٰ.
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درج: زحف كالصبي الصغير.
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أوصال: أعضاء.
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شلو: جسد.
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صبراً: أن يربط ثم يقتل.
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1) إثبات كرامة الأولياء، ويظهر ذلك في عدة أمور:
1) Establishing that the Karāmah of the allies of Allah is true, and this shows in the following incidents:
أ ــ إخبار الله رسوله صلى الله عليه وسلم عن هؤلاء النفر من الصحابة.
a- Allah Almighty informed His Messenger (may Allah’s peace and blessings be upon him) about what had happened to that group of the Companions.
ب ــ حماية اللهِ عاصمَ بن ثابت من هتك حرمته بقطع لحمه، وذلك بعد موته رضي الله عنه.
b- Allah Almighty saved the body of ‘Āsim ibn Thābit from being mutilated after his death.
ج ــ الرزق الذي ساقه الله لخبيب وهو حبيس في مكة مما ليس فيها.
c- The provision Allah sent to Khubayb while he was detained in Makkah, and it was something that was not available in Makkah.
2) استجابة دعاء المسلم وإكرامه حياً وميتاً.
2) A Muslim’s supplication is answered, and he is honored in his life and after his death.
3) ينال العبد الكرامة بقدر ما عنده من العبودية والاستقامة، فأكثر الناس كرامة بعد النَّبيِّ صلى الله عليه وسلم هم أصحابه رضي الله عنهم، لأنهم أكثر الناس عبوديةً لله، وأكثرهم استقامةً واتباعاً لرسوله صلى الله عليه وسلم.
3) A slave is granted honor in proportion to his servitude and uprightness. The most honored people after the Prophet (may Allah’s peace and blessings be upon him) are his Companions (may Allah be pleased with them), because they were the most excellent in terms of showing servitude to Allah Almighty, uprightness, and compliance with the guidance of His Messenger (may Allah’s peace and blessings be upon him).
8/1510ــ وعن ابنِ عُمرَ رضي الله عنهما قَالَ: ما سمعتُ عُمرَ رضي الله عنه يقولُ لشيء قطُّ: إنِّي لأَظُنُّهُ كَذا إلَّا كَانَ كمَا يَظُنُّ. رواه البخاري.
1510/8- Ibn ‘Umar (may Allah be pleased with him and his father) reported: “Never have I heard ‘Umar saying about something: ‘I think it to be so-and-so,’ but it proved to be as he had thought.” [Narrated by Al-Bukhāri]
1) بيان فضل عُمرَ وصدق فراسته، وتمام عبقريته، فهو مُحدَّث ملهم، وهو من العشرة المبشرين في الجنة، وأفضل الأمة بعد النبي صلى الله عليه وسلم والصديق، رضي الله عنهما.
1) Highlighting the merit of ‘Umar (may Allah be pleased with him) and his clear insight and for being perfect genius. He was inspired and one of the ten Companions who received the glad tidings of entering Paradise. He is the best one of the Muslim nation after the Prophet (may Allah’s peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him).
2) المؤمن الصادق يرزقه الله بصيرة صادقة في تمييز الأمور.
2) A true believer is granted true insight by Allah Almighty by which he can judge matters well.
قال الحافظ الذهبي ــ رحمه الله تعالىٰ ــ موضحاً الفرقان بين أولياء الرحمن وأولياء الشيطان:
Al-Hāfizh Al-Dhahabi (may Allah have mercy upon him) said while stating the difference between the allies of the Most Merciful and the allies of the devil:
«الله تعالىٰ يقول في أوليائه إنَّهم: {ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ} [يونس: 63] وقد كان في الجاهلية خلق من الكهّان يخبرون بالمغيَّبات، والرهبان لهم كشف وإخبار بالمغيَّبات، والساحر يخبر بالمغيَّبات، وفي زماننا نساء ورجال بهم مَسٌّ من الجِنّ يخبرون بالمغيَّبات علىٰ عدد الأنفاس، وقد صنّف شيخنا ابن تيمية غير مسألة في أن أحوال هؤلاء وأشباههم شيطانية، ومن هذه الأحوال الشيطانية التي تُضلّ العامة أكل الحيات، ودخول النار، والمشي في الهواء ممن يتعاطىٰ المعاصي ويُخل بالواجبات.
Allah Almighty says about His allies: {Those who believe and fear Allah.} [Surat Yūnus: 63] During the time of the pre-Islamic era of ignorance, there used to be diviners who would tell people about matters of the unseen. Monks and sorcerers can also reveal some matters of the unseen, and even nowadays there are men and women who are possessed by devils and can tell about the unseen. They are so many in fact. Shaykh Al-Islam Ibn Taymiyyah (may Allah have mercy upon him) wrote that such people and the likes of them experience satanic states. Some such states that mislead lay people include eating snakes, entering into fire, and walking on air. Such things are done by people who commit sins and are negligent in performing religious duties.
فنسأل الله العون علىٰ اتباع الصراط المستقيم، وأن يُكتب الإيمان في قلوبنا، وأن يؤيدنا بروح منه، ولا حول ولا قوة إلا بالله.
We ask Allah to help us follow the Straight Path, instill faith in our hearts, and support us with guidance from Him. There is no might or strength except with Allah.
وقد يجيء الجاهل فيقول: اسكت، لا تتكلم في أولياء الله، ولم يشعر أنه هو الذي تكلم في أولياء الله وأهانهم، إذ أدخل فيهم هؤلاء الأوباش المجانين أولياء الشياطين، قال الله تعالىٰ: {وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَولِيَآئِهِم لِيُجَٰدِلُوكُم} ثم قال: {وَإِن أَطَعتُمُوهُم إِنَّكُم لَمُشرِكُونَ} [الأنعام: 121] ». (تاريخ الإسلام ، 48/329)
An ignorant person may come and say: “Shut up! Do not speak ill of the Awliyā’ of Allah.” But he cannot perceive that it is he who has discredited and insulted them by counting among them such possessed scum who are allies of the devil. Allah Almighty says: {But the devils whisper to their [human] friends to argue with you}, then He says: {and if you were to obey them, you would surely become polytheists.} [Surat al-An‘ām: 121] (Tārīkh Al-Islam, 48/329)
كتاب الأمور المنهي عنها
Book on Forbidden Matters