قَالَ الله تَعَالىٰ: {وَلَا تَقفُ مَا لَيسَ لَكَ بِهِۦ عِلمٌ} [الإسراء: 36]، وقال تعالىٰ: {مَّا يَلفِظُ مِن قَولٍ إِلَّا لَدَيهِ رَقِيبٌ عَتِيد} [ق: 18].
Allah Almighty says: {Do not follow that of which you have no knowledge} [Surat al-Isrā’: 36] And He says: {Not a single word he utters but there is with him a vigilant watcher, ready [to record it].} [Surat Qāf: 18]
1/1542 ــ وعن ابن مسعود رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «إنَّ الصِّدْقَ يهْدي إلىٰ البرِّ، وإنَّ البرَّ يهدي إلىٰ الجَنَّةِ، وإنَّ الرَّجُلَ ليَصْدُقُ حَتَّىٰ يُكْتَبَ عند الله صِدِّيقاً. وإنَّ الكذبَ يهْدي إلىٰ الفُجُورِ، وإنَّ الفُجُورَ يَهْدي إلىٰ النَّارِ، وإن الرَّجُلَ ليَكْذبُ حَتَّىٰ يُكْتَبَ عندَ الله كَذَّاباً». متفقٌ عليه.
1542/1- Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Indeed, truthfulness leads to righteousness, and righteousness leads to Paradise; a man continues to tell the truth until he is written as truthful with Allah. And indeed, lying leads to wickedness, and wickedness leads to Hell; a man continues to lie until he is written as a liar with Allah.” [Narrated by Al-Bukhāri and Muslim]
البر: هو اسم جامع لكل الخيرات.
Righteousness: the term Birr used in the Hadīth (and translated as righteousness) is a noun comprising all aspects of good.
الفجور: الأعمال السيئة.
Wickedness: the term Fujoor used in the Hadīth (and translated as wickedness) is a noun comprising all aspects of evil.
1) التحذير من الكذب والتمادي فيه، لأنه سبب لكل شرّ.
1) The Hadīth warns against lying and persisting in it because it is a cause for all evil.
2) الأعمال الصالحة مستقرها جنات النعيم، والأعمال السيئة محلها دركات الجحيم.
2) Paradise is the abode of good deeds, and Hell is the abode of evil deeds.
2/1543 ــ وعن عبد الله بن عَمْرو بن العَاص رضي الله عنهما أنَّ النَّبيَّ صلى الله عليه وسلم قَالَ: «أرْبعٌ مَنْ كُنَّ فيه كانَ مُنَافقاً خَالصاً، ومَنْ كانتْ فيهِ خَصْلَةٌ منهُنَّ كانَتْ فيهِ خَصْلةٌ مِنْ نِفَاقٍ حَتَّىٰ يَدَعَهَا: إذَا اؤتُمِنَ خانَ، وإذا حَدَّثَ كَذَبَ، وإذا عَاهَدَ غَدَرَ، وإذا خَاصَمَ فَجَرَ». متفقٌ عليه.
1543/2- ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever has the following four (traits) is a sheer hypocrite, and whoever has one trait of them has one of the traits of hypocrisy until he gives it up: whenever he is entrusted, he betrays the trust; whenever he speaks, he tells a lie; whenever he makes a covenant, he proves treacherous; and whenever he quarrels, he behaves in a shameless insulting manner.” [Narrated by Al-Bukhāri and Muslim]
وقد سبق بيانه مع حديث أبي هريرة بنحوه في (باب الوفاء بالعهد).
It was previously explained with a similar Hadīth reported by Abu Hurayrah in the chapter addressing the honoring of promises.
1) التحذير مشابهة خصال المنافقين. ومن ذلك: إذا حدَّث كذب.
1) The Hadīth warns against copying the qualities of the hypocrites, one of which is lying.
2) إن من أعظم الكذب إثماً هو الكذب علىٰ الله تعالىٰ، وعلىٰ رسوله صلى الله عليه وسلم؛ وذلك بالخوض في الدين والابتداع فيه، {وَمَن أَظلَمُ مِمَّنِ ٱفتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَو قَالَ أُوحِيَ إِلَيَّ وَلَم يُوحَ إِلَيهِ شَيء وَمَن قَالَ سَأُنزِلُ مِثلَ مَآ أَنزَلَ ٱللَّهُۗ}.
2) The worst and gravest type of lying is to lie about Allah Almighty and His Messenger (may Allah’s peace and blessings be upon him) by speaking about the religion without knowledge and introducing newly invented matters to it. {Who does greater wrong than the one who fabricates lies against Allah or says, “A revelation has come to me” – whereas nothing has been revealed to him, or the one who says, “I can send down the like of what Allah has sent down.”}
3/1544ــ وعن ابن عباس رضي الله عنهما عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ تَحَلَّمَ بِحُلْمٍ لَمْ يَرَهُ، كُلِّفَ أَنْ يَعْقِدَ بيْنَ شَعِيرَتَيْنِ وَلَنْ يَفْعَلَ، وَمَنِ اسْتَمَعَ إلىٰ حَدِيثِ قَوْمٍ وَهُمْ لَهُ كارِهُونَ، صُبَّ في أُذُنَيْهِ الآنُكُ يَوْمَ القِيَامَةِ، وَمَنْ صَوَّرَ صُورَةً عُذِّبَ، وَكُلِّفَ أَنْ يَنْفُخَ فيها الرُّوحَ وَلَيْسَ بِنَافِخٍ». رواه البخاري.
1544/3- Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever claims to have seen a dream that he did not truly see will be commanded [on the Day of Judgment] to tie two grains of barley together, and he will not be able to do so. Whoever eavesdrops on people’s conversation when they dislike that, will have molten copper poured in his ears on the Day of Judgment. And whoever makes an image will be punished and will be told to breathe life into it, and he will not be able to do so.” [Narrated by Al-Bukhāri]
«تَحَلَّمَ» أي: قالَ إنَّهُ حَلَمَ في نَوْمِهِ ورَأىٰ كَذا وكَذا، وهو كاذبٌ. و«الآنُك» بالمدِّ وضمِّ النونِ وتخفيفِ الكاف: وهو الرَّصَاصُ المُذابُ.
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4/1545ــ وعن ابن عُمرَ رضي الله عنهما قَالَ: قَالَ النَّبيُّ صلى الله عليه وسلم: «أفْرَىٰ الفِرَىٰ أن يُريَ الرَّجُلُ عينَهُ ما لَمْ تَرَيَا». رواهُ البخاري.
1545/4- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The most tremendous lie is that a man claims that his eyes have seen (in a dream) what they have not seen.” [Narrated by Al-Bukhāri]
ومعناه: يقولُ: رأيتُ فيما لم يَرَهُ.
The meaning is that one says, “I saw a dream,” when he really did not.
الفرىٰ: جمع فرية، وهي الكذبة العظيمة التي يتعجب منها.
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1) تحريم الكذب في الحلم، فهو من أكبر الكذب، لأنه كذب علىٰ الله _عز وجل_ ، وكذب علىٰ الناس.
1) Lying about dreams is prohibited and one of the worst types of lying, because it is a lie about Allah Almighty and about people.
2) الجزاء من جنس العمل، فكما أنه أخبر بالكذب عُوقب بما هو مستحيل عليه فعله.
2) As you sow, so shall you reap; as he will be punished by being ordered to do something that he can never do, just as he said something that did not happen.
5/1546 ــ عن سمرةَ بنِ جندبٍ رضي الله عنه قَالَ: كان رَسُولُ الله صلى الله عليه وسلم كانَ رَسُولُ الله صلى الله عليه وسلم مِمَّا يُكْثِرُ أَنْ يقولَ لأَصْحَابِهِ: «هَلْ رَأَىٰ أَحَدٌ مِنكُمْ مِنْ رُؤْيَا؟» فَيَقُصُّ عَلَيْهِ مَنْ شَاءَ الله أنْ يَقُصُّ، وَأَنَّهُ قالَ لنا ذاتَ غَدَاةٍ: «إنَّهُ أتَاني اللَّيْلَةَ آتِيَانِ، وَإنَّهُمَا قالا لي: انْطَلِقْ، وَإنِّي انْطَلَقْتُ مَعَهُمَا، وَإنّا أَتَيْنَا عَلىٰ رَجُلٍ مُضْطَجِعٍ، وإذا آخَرُ قائمٌ عَلَيْهِ بِصَخْرَةٍ، وَإذا هُوَ يَهْوِي بِالصَّخْرَةِ لِرَأْسِهِ، فَيَثْلَغُ رَأْسَهُ، فَيَتَدَهْدَهُ الحَجَرُ هَاهُنَا، فَيَتْبَعُ الحَجَرَ فَيَأْخُذُهُ، فلا يَرجِعُ إلَيْهِ حَتَّىٰ يَصِحَّ رَأْسُهُ كَما كانَ، ثُمَّ يَعُودُ عَلَيْهِ، فَيَفْعَلُ بِهِ مِثْلَ مَا فَعَلَ المَرَّةَ الأُولىٰ» قال: «قلتُ لهما: سُبْحَانَ الله ! مَا هذانِ؟ قالا لي: انْطَلِقْ، انْطَلِقْ، فانْطَلَقْنَا، فَأَتَيْنَا عَلىٰ رَجُلٍ مُسْتَلْقٍ لِقَفَاه، وإذَا آخَرُ قائمٌ عَلَيْهِ بِكَلُّوْبٍ مِنْ حَدِيدٍ، وإذا هُوَ يَأْتِي أَحَدَ شِقَّيْ وَجْهِهِ فَيُشَرْشِرُ شِدْقَهُ إلىٰ قَفَاهُ، وَمَنْخِرَهُ إلىٰ قَفاهُ، وَعَيْنَهُ إلىٰ قَفَاهُ، ثُمَّ يَتَحَوَّلُ إلىٰ الجانِبِ الآخَرِ، فَيَفْعَلُ بِه مِثْلَ مَا فَعَلَ بِالجَانِبِ الأوَّلِ، فَمَا يَفْرُغُ مِنْ ذلِكَ الجانبِ حتَّىٰ يَصِحَّ ذلِكَ الجانِبُ كما كانَ، ثمَّ يَعُودُ عليْهِ، فَيَفْعَلُ مِثْلَ ما فَعَلَ في المرَّةِ الأُولىٰ» قال: «قلتُ: سُبْحَانَ الله ! ما هذانِ ؟» قال: «قالا لي: انْطَلِقْ، انْطَلِقْ، فَانْطَلَقْنَا، فَأَتَيْنَا عَلىٰ مِثلِ التَّنُّورِ» فَأَحْسِبُ أنّهُ قال: «فإذا فيهِ لَغَطٌ وَأَصْوَاتٌ، فَاطَّلَعْنَا فيهِ فإذا فيه رِجالٌ وَنِساءٌ عُرَاةٌ، وَإذا هُمْ يَأْتِيهِمْ لَهَبٌ مِنْ أسفَلَ مِنْهُمْ، فإذَا أَتَاهُمْ ذَلِكَ اللهبُ ضَوْضَوْا. قلتُ: ما هؤُلاَءِ؟ قالا لي: انْطَلِقْ، انْطَلِقْ، فَانْطَلَقْنَا فَأَتَيْنَا عَلىٰ نَهَرٍ» حَسِبْتُ اَنّهُ كانَ يَقُولُ: «أَحْمَرَ مثْلِ الدَّمِ، وَإذا في النَّهَرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإذا عَلىٰ شَطِّ النَّهَر رَجُلٌ قَد جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً، وإذا ذلِكَ السَّابِحُ يَسْبَحُ ما يَسْبَحُ، ثُمَّ يَأْتِي ذلكَ الذي قَدْ جَمَعَ عِنْدَهُ الحِجَارَةَ، فَيَفْغَرُ لهُ فاهُ، فَيُلْقِمُهُ حَجَراً، فَيَنْطَلِقُ فَيَسْبَحُ، ثُمَّ يَرْجَعُ إلَيهِ، كُلَّمَا رَجَعَ إلَيْه فَغَرَ لهُ فاهُ، فَأَلْقَمَهُ حَجَراً. قلت لهما: ما هذانِ ؟ قالا لي؟ انْطَلِقْ، انطَلِقْ، فَانْطَلَقْنَا، فَأَتَيْنَا عَلىٰ رَجُلٍ كَرِيهِ المَرْآةِ، أَوْ كَأكرَهِ ما أَنتَ رَاءٍ رجلاً مَرْأىًٰ، فإذا هُوَ عِندَه نَارٌ يحشُّهَا، وَيَسْعَىٰ حَوْلَهَا. قلتُ لَهما: مَا هذا ؟ قالا لي: انْطَلِقْ، انْطَلِقْ، فَانْطَلَقْنَا، فَأَتينا علىٰ رَوْضَةٍ مُعَتَمَّةٍ فِيها مِنْ كلِّ نَوْرِ الرَّبِيعِ، وإذا بيْنَ ظهْرَي الرَّوْضَةِ رَجُلٌ طَوِيْلٌ لا أَكَادُ أَرىٰ رأْسَهُ طُوْلاً في السَّماءِ، وإذا حَوْلَ الرَّجُلِ مِنْ أَكْثَرِ وِلْدَانٍ رَأَيْتُهُمْ قطُّ، قُلتُ: ما هذا؟ وما هؤلاءِ؟ قالا لي: انْطَلِقْ، انْطَلِقْ، فَانْطَلَقْنَا، فَأَتَيْنَا إلىٰ دَوْحَةٍ عَظِيمَةٍ لم أَرَ دَوْحَةً قَطُّ أعظمَ مِنها، ولا أَحْسَنَ، قالا لي: ارْقَ فيها، فَارتَقَينَا فيها إلىٰ مدِينَةٍ مَبْنِيَّةٍ بِلَبِنٍ ذَهَبٍ ولَبنٍ فِضَّةٍ، فأَتَينَا بابَ المَدينَة فَاسْتفتَحْنا، فَفُتحَ لَنَا، فَدَخَلنَاهَا، فَتَلَقَّانَا رجالٌ شَطْرٌ مِن خَلْقِهِمْ كأحْسَنِ مَا أَنْتَ رَاءٍ، وشَطرٌ مِنهم كأَقْبَحِ ما أَنْتَ رَاءِ، قالا لهمُ: اذهَبُوا فقَعُوا في ذلكَ النَّهَرِ، وإذا هُوَ نَهَرٌ مُعتَرِضٌ يَجري كأنَّ ماءه المَحضُ في البَياضِ، فَذَهَبُوا فوقعُوا فيه. ثمَّ رجعُوا إلينا قد ذَهَبَ ذلك السُّوءُ عَنهمْ، فَصَارُوا في أَحْسَنِ صُوْرَةٍ». قال: «قالا لي: هذه جَنَّةُ عَدْنٍ، وهذاك مَنْزِلُكَ، فَسَمَا بَصَرِي صُعُداً، فإذا قَصْرٌ مِثْلُ الرَّبَابَةِ البَيضَاءِ، قالا لي: فذاك مَنزِلكَ قلتُ لهما: بَارَكَ الله فِيكُمَا، فَذراني فَأَدْخُلَهُ، قالا: أمّا الآن فلا، وَأَنتَ دَاخِلُهُ. قلت لهُمَا: فَإنِّي رَأَيتُ مُنْذُ اللَّيلةِ عَجَباً؟ فما هذا الذي رأَيتُ ؟ قالا لي أَمَا إنَّا سَنُخْبِرُكَ: أمَّا الرَّجُلُ الأوَّلُ الذي أَتَيتَ عَليه يُثْلَغُ رَأْسُهُ بالحَجَرِ، فإنَّهُ الرَّجُلُ يأخُذُ القُرْآنَ فَيَرْفضُهُ، وَيَنَامُ عَنِ الصَّلاةِ المَكْتُوبةِ. وأمَّا الرَّجُلُ الذي أتَيتَ عَليْهِ يُشَرْشَرُ شِدْقُهُ إلىٰ قَفَاهُ، ومَنْخِرُه إلىٰ قَفاهُ، وعَيْنُه إلىٰ قفاهُ، فإنه الرَّجُلُ يَغْدُو مِنْ بَيْتِهِ فَيَكذِبُ الكَذْبَةَ تَبْلُغُ الآفَاقَ. وأَمَّا الرِّجَالُ وَالنِّسَاءُ العُرَاةُ الذين هُمْ في مِثْلِ بِنَاءِ التَّنُّوْرِ، فإنَّهم الزُّنَاةُ والزَّوَانِي. وأَمَّا الرَّجُلُ الَّذي أتَيْتَ عَليْهِ يَسْبَحُ في النَّهَرِ، وَيُلْقَمُ الحِجَارَةَ، فإنَّهُ آكِلُ الرِّبَا. وأَمَّا الرَّجُلُ الكَرِيْهُ المَرْآةِ الذِي عِنْدَ النَّارِ يَحشُّها وَيَسْعَىٰ حَوْلَها، فَإنَّهُ مالِكٌ خَازِنُ جَهَنَّمَ. وأمَّا الرَّجُلُ الطَّويلُ الَّذي في الرَّوْضَةِ، فَإنَّهُ إبْرَاهِيْمُ صلى الله عليه وسلم، وأَمَّا الوِلْدَانُ الَّذِينَ حَوْلَهُ، فَكُلُّ مَوْلُوْدٍ ماتَ علىٰ الفِطْرَةِ» وفي رواية البَرْقَانِيِّ: «وُلِدَ عَلىٰ الفِطرَةِ» فقال بعض المسلمينَ: يا رسولَ الله، وأَولادُ المشرِكينَ ؟ فقال رسولُ الله صلى الله عليه وسلم: «وَأَوْلاَدُ المُشْرِكِيْنَ. وَأمَّا القَوْمُ الَّذِيْنَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنٌ، وشَطْرٌ مِنْهُمْ قَبِيْحٌ، فَإنَّهُمْ قَوْمٌ خَلَطُوا عَمَلاً صَالِحا وآخَرَ سيِّئاً، تَجَاوَزَ الله عَنْهُمْ». رواه البخاري.
1546/5- Samurah ibn Jundub (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) would frequently say to his Companions: “Did anyone of you have a dream?’ So dreams would be narrated to him by those whom Allah willed to narrate. One morning, he said to us: ‘Last night, I had a vision in which two visitors came to me, woke me up, and said to me: “Let us go!” So I set out with them. We came across a man lying down and another man was standing over his head holding a big rock. He was throwing the rock at the man’s head, smashing it. When it struck him, the stone rolled away and he (the thrower) followed it and picked it up. No sooner had he returned to the (first) man than his head was restored to its former state. The thrower then did the same as he had done before. I said to my two companions: “Subhān-Allah (Glory be to Allah)! Who are these?” They said: “Let us go, let us go!” So we proceeded on and came to a man lying flat on his back with another man standing over his head with an iron hook. He would put the hook in one side of the man’s mouth and tear off that side of his face to the back of the neck and similarly tear his nose from front to back and his eyes from front to back. Then he turned to the other side of the man’s face and did just as he has done with the first side. He had hardly completed that side when the first returned to its normal state. I said to my two companions: “Subhān-Allah! Who are these?” They said: “Let us go, Let us go!” So we proceeded on and came across something like a furnace. I (the narrator) think that he (the Prophet) said: ‘There was a lot of noise and voices in that furnace. We looked into it and saw naked men and women, and a flame was reaching up to them from underneath, and when it reached them they cried out loudly. I asked: “Who are these?” They said to me: “Let us go, Let us go!” So we proceeded on and came across a river.’ I (the narrator) think he said: ‘…red, like blood.’ He (the Prophet) added: ‘...and in the river, there was a man swimming, and on the bank, there was a man who had collected many stones. While the other man was swimming, the first man went up to him. The former opened his mouth and the latter on the bank threw a stone into his mouth, he then went on swimming again. Then again, he (the swimmer) returned to him (the man on the bank), and every time the former returned, he opened his mouth and the latter threw a stone into his mouth; the process was repeated. I asked my two companions: “Who are these?” They replied: “Let us go, Let us go!” We proceeded on until we came to a man with a repulsive appearance; the most repulsive appearance you ever saw a man having! Beside him there was a fire and he was kindling it and running around it. I asked my two companions: “Who is this (man)?” They said to me: “Let us go, let us go!” So we proceeded on until we reached a garden of deep green dense vegetation with all sorts of spring flowers. In the middle of the garden there was a very tall man and I could hardly see his head due to his towering height. Around him there were children in such an enormous number as I have never seen. I said to my two companions: “Who is this?” They replied: “Let us go, let us go!” So we proceeded on until we came to a majestic, huge garden, greater and better than any garden I have ever seen. My two companions said to me: “Go up!” So I went up. So we ascended until we reached a city built of gold and silver bricks, and went to its gate and asked (the gatekeeper) to open the gate, and it was opened. We entered the city and found there men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions told those men to throw themselves into the river. There was a river flowing across (the city) and its water was milky white. The men went and threw themselves in it and returned to us after their ugliness had disappeared, and they came in the best of shapes.’ He (the Prophet) further added: ‘My two companions said to me: “This place is Jannat ‘Adn (Paradise of Eden), and that is your palace.” I looked up and there I saw a palace like a white cloud. My two companions said to me: “That palace is your residence.” I said to them: “May Allah bless you both! Let me enter it.” They replied: “You will not enter it now, but you shall enter it (one day).” I said to them: “I have seen many wonders tonight. What does all that I have seen mean?” They replied: “We will tell you: As for the first man you came upon, whose head was being smashed with the rock, he was a man who learns the Qur’an and discards it, and who sleeps neglecting the obligatory prayers. As for the man you came upon, who was having the sides of his mouth, nostrils, and eyes torn off from front to back, he was a man who leaves his house in the morning and tells lies that are then spread all over the world. Those naked men and women you saw in the furnace, they are the adulterers and adulteresses. The man who was given a stone to swallow was the eater of Riba (usury), and the repulsive-looking man you saw near the fire, kindling it and going around it, was Mālik, the gatekeeper of Hell. The tall man you saw in the garden was Abraham (may Allah’s peace and blessings be upon him), and the children around him are those who died upon the Fitrah (the innate faith of monotheism).”’ According to Al-Barqāni’s narration: “…were those who were born upon the Fitrah” The narrator added: “Some Muslims asked the Prophet (may Allah’s peace and blessings be upon him): ‘O Messenger of Allah! What about the children of the polytheists?’ He replied: ‘And also the children of the polytheists.’ The Prophet (may Allah’s peace and blessings be upon him) then said: ‘My two companions added: “The people you saw who were half handsome and half ugly were those who had both good deeds and evil deeds, but Allah forgave them.’” [Narrated by Al-Bukhāri]
وفي روايةٍ له: «رَأَيتُ اللَّيْلَةَ رجُلَيْنِ أتيَانِي، فأخْرَجاني إلىٰ أَرْضٍ مُقدَّسةِ» ثم ذكرَه وقال: «فانطلَقنَا إلىٰ نَقبٍ مثلِ التَّنُّورِ، أَعْلاهُ ضَيّقٌ وأَسْفَلُهُ وَاسعٌ، يَتَوَقَّدُ تَحْتَهُ نَاراً، فإذا ارْتَفَعَتْ ارْتَفَعُوا حَتىٰ كادُوا أَنْ يَخْرُجُوا، وإذا خَمدَتْ رَجَعوا فيها، وفيها رجالٌ ونساءٌ عراةٌ». وفيها «حتىٰ أَتَينَا علىٰ نَهْرٍ مِنْ دَمٍ» ولم يشكَّ «فيه رجُلٌ قائمٌ، عَلىٰ وَسَطِ النَّهَرِ ــ وعلىٰ شَطِّ النَّهر ــ رَجُلٌ، وبَيْنَ يَدَيهِ حِجارةٌ، فأقبَلَ الرَّجُلُ الذي في النَّهرِ، فإذا أَرَادَ أنْ يَخْرُجَ رَمَىٰ الرَّجُلُ بِحَجَرٍ في فيه، فَرَدَّهُ حَيْثُ كانَ، فَجَعَلَ كُلَّمَا جَاءَ لَيَخْرُجَ جَعَلَ يَرْمي في فيه بحَجَرٍ، فَيَرْجعُ كَمَا كَانَ». وفيهَا: «فَصَعِدَا بي الشَّجَرَةَ، فَأَدْخَلاني دَاراً لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا، فِيهَا رِجَالٌ شُيُوخٌ وَشَبَابٌ». وَفيهَا: «الَّذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ، يُحَدِّثُ بِالْكَذْبَةِ فَتُحْمَلُ عَنْهُ حَتَّىٰ تَبْلُغَ الآفَاقَ، فَيُصْنَعُ بهِ ما رَأَيْتَ إلىٰ يَوْمِ الْقِيامَةِ» وَفيهَا: «الَّذي رَأَيْتَهُ يُشْدَخُ رَأْسُهُ فَرَجُلٌ عَلَّمَهُ الله الْقُرْانَ، فنامَ عَنْهُ بِاللَّيْلِ، وَلَمْ يَعْمَلْ فيه بِالنَّهَارِ، فَيُفْعَلُ بِه إلىٰ يَوْمِ الْقِيامَةِ، وَالدَّارُ الأُولىٰ الَّتي دَخَلْتَ دَارُ عَامَّةِ المُؤُمنينَ، وَأمَّا هذه الدَّارُ فَدَارُ الشُّهَدَاءِ، وَأَنا جِبْرِيلُ، وهذا مِيكَائِيلُ، فارْفَعْ رَأْسَكَ، فَرَفَعتُ رَأْسي، فإذا فَوْقي مِثْلُ السَّحَاب، قالا: ذَاكَ مَنْزِلُكَ، قُلْتُ: دَعَانِي أَدْخُلْ مَنْزِلي، قَالا: إنَّهُ بقِيَ لَكَ عُمُرٌ لَمْ تَسْتكْمِلْهُ، فَلَو اسْتكْمَلْتَهُ أتَيْتَ مَنْزِلَكَ». رواه البخاري.
According to another narration by Al-Bukhāri: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Last night, two men came to me and took me to a sacred land.” He then related the same (as the first narration) and said: “After walking for a while, we came upon a pit, like an oven, narrow at the top and wide at the bottom, with a fire raging under it. When the flames rose up, they (the people in it) also rose up until they were about to come out of it, and when the fire subsided, they too would go down with it. There were naked men and women inside it.” In this narration, we also find: “We came upon a river of blood,” and the narrator was not doubtful: “... a man was in it, and another man was standing on its bank with stones in front of him. Whenever the man in the river wanted to come out, the other one threw a stone into his mouth which made him retreat to his original position... ” In this narration, we also find: “They made me climb the tree and they made me enter an abode so beautiful, the like of which I have never seen before... Therein were men, old and young.” In this narration, we also find: “As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority until they spread all over the world. So he will be punished like that until the Day of Resurrection... The one whose head you saw being crushed is a man whom Allah had given knowledge of the Qur’an, but he used to sleep at night (meaning: he did not recite it then) and he did not act upon it (meaning: act upon its orders, etc.) by day. So this punishment will go on until the Day of Resurrection. The first house you entered was the abode of the believers in general and the other house was the abode of the martyrs. I am Jibrīl (Gabriel), and this is Mīkā’īl (Michael). Raise your head.” I looked up and saw something like clouds. They said to me: “That is your abode.” I said: “Let me enter it.” They said: “You have not completed your life term yet. When you do, you will certainly enter it.“ [Narrated by Al-Bukhāri]
قوله: «يَثْلَغ رَأْسَهُ» هو بالثاءِ المثلثة والغينِ المعجمة، أي: يَشْدَخُهُ وَيَشُقُّهُ. قوله: «يَتَدَهْدَه» أي: يتدحرجُ. و«الكَلُّوبُ» بفتحِ الكاف، وضم اللامِ المشدّدة، وهو معروف. قوله: «فَيُشَرْشِرُ» أي: يُقَطَعُ. قوله: «ضَوْضَوْا» وهو بضادين معجمتينِ، أي: صاحوا. قوله: «فَيَفْغَرُ» هو بالفاءِ والغينِ المعجمةِ، أي: يفتحُ. قوله: «المرآة» هو بفتح الميمِ، أي: المنْظَرِ. قوله: «يَحُشّها» هو بفتح الياءِ وضم الحاءِ المهملة والشين المعجمة، أي: يوقِدها. قوله: «رَوْضَةٍ مُعْتَمَّةٍ» هو بضم الميم وإسكانِ العين وفتح التاءِ وتَشْدِيدِ الميم، أي: وافيةِ النَّبَات طَويلَته. قَولُهُ: «دَوْحَةٌ» وَهِيَ بفَتح الدال، وإسكان الواو وبالحاءِ المهملة: وَهِيَ الشَّجَرَةُ الْكَبيرةُ. قولُهُ: «المَحْضُ» هو بفتح الميم وإسكانِ الحاءِ المهملة وبالضَّاد المعجمة: وهُوَ اللَّبَنُ. قولُهُ: «فَسَمَا بَصَرِي» أي: ارْتَفَعَ. «وَصُعُداً»: بضم الصاد والعيْن، أَيْ: مُرْتَفِعاً. «وَالرَّبَابَةُ»: بفتح الراءِ وبالباءِ الموحدة مُكررةً، وهيَ السَّحَابَة.
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شدقه: جانب الفم.
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فاه: فمه.
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نَوْر الربيع: الزهر أول ما ينبت.
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1) التحذير من النوم عن الصلاة المكتوبة.
1) The Hadīth warns against missing the obligatory prayer on account of sleep.
2) بيان العقوبة الشديدة للكذاب الذي يسعىٰ بالكِذبة فينشر معها الفساد.
2) Highlighting the severe punishment of the liar who walks about with his lie and spreads corruption along with it.
3) التحذير من الزنىٰ والربا وتعمد الكذب، لأنها من الموبقات المهلكات.
3) The Hadīth warns against Zina (adultery), Riba (usury), and deliberate lying as they are all destructive sins.
4) من رحمة الله _عز وجل_ وفضله علىٰ عباده في الحساب، أن من استوت حسناته وسيئاته، تجاوز الله عنه.
4) It is out of Allah’s mercy that he forgives on the Day of Reckoning a slave whose good deeds and bad deeds are equal.