المنثورات: ما كانت من أبواب متفرقة من العلم.
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المُلَح: ما يستحسن ويستعذب عند إمراره علىٰ سبيل القلة.
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1/1808ــ عَنِ النَّوَاسِ بنِ سَمْعَانَ رضي الله عنه قالَ: ذَكَرَ رَسُولُ الله صلى الله عليه وسلم الدَّجَّالَ ذَاتَ غَدَاةٍ، فَخَفَّضَ فِيهِ وَرَفَّعَ، حَتَّىٰ ظَنَنَّاهُ في طَائِفَةِ النَّخْلِ. فَلَمَّا رُحْنَا إلَيْه عَرَفَ ذلِكَ فِينَا، فَقالَ: «مَا شَأْنُكُمْ؟» قُلْنَا: يا رَسُولَ الله، ذَكَرْتَ الدَّجَّالَ الْغَدَاةَ، فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ، حَتَّىٰ ظَنَنَّاه في طَائِفَةِ النَّخْلِ، فقالَ: «غَيْرُ الدَّجَّالِ أَخْوَفني عَلَيْكُمْ، إنْ يَخْرُجْ وأَنا فِيكُمْ، فأنَا حَجيْجُهُ دونكُم، وَإنْ يَخْرُجْ وَلَسْتُ فِيكُمْ، فَامْرُؤٌ حَجِيجُ نَفْسِهِ، وَالله خَلِيفَتي عَلىٰ كُلِّ مُسْلِم. إنَّهُ شَابٌّ قَطَطٌ، عَيْنُهُ طَافِيَةٌ، كَأَنِّي أُشَبِّهُه بِعَبْدِ الْعُزَّىٰ بنِ قَطَنٍ، فَمَنْ أَدْرَكَه مِنكُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتحَ سُورَةِ الْكَهْفِ، إنَّهُ خَارِجٌ خَلَّةً بَيْنَ الشَّامِ وَالْعِرَاقِ، فَعَاثَ يَمِيناً وَعاثَ شِمَالاً، يَا عِبَادَ الله فَاثْبُتُوا» قُلْنَا: يَا رسولَ الله وَمَا لُبْثُه في الأرْضِ ؟ قالَ: «أَرْبَعُونَ يَوْماً: يَوْمٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأيَّامِكُمْ» قُلْنَا: يا رَسُولَ الله، فَذلِكَ الْيَوْمُ الذي كَسَنَةٍ أتكفينَا فِيهِ صَلاةُ يَوْمٍ ؟ قال: «لا، اقْدُرُوا لَهُ قَدْرَهُ» قُلْنَا: يَا رَسُولَ الله وَمَا إسْرَاعُهُ في الأرْضِ ؟ قالَ: «كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ، فَيَأْتِي عَلىٰ الْقَوْمِ، فَيَدْعُوهُم، فَيُؤْمِنُونَ بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّماءَ فَتُمْطِرُ،والأرْضَ فَتُنبِتُ، فَتَرُوحُ عُلَيْهِم سارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرىًٰ، وَأَسبَغَهُ ضُرُوعاً، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتي الْقَوْمَ فَيَدْعُوهُمْ، فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ، فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بأيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ، وَيَمرُّ بِالخَرِبَةِ، فيقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلاً مُمْتَلِئاً شَبَاباً، فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ، وَيَتَهَلَّلُ وَجْهُهُ، يَضْحَكُ، فَبَيْنَمَا هُوَ كَذلِكَ إذْ بَعَثَ اللهُ تَعَالىٰ المَسِيحَ ابْنَ مَرْيَمَ، صلى الله عليه وسلم، فَيَنْزِلُ عِنْدَ المَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعاً كَفَّيْهِ عَلىٰ أَجْنِحَةِ مَلَكَيْنِ، إذا طَأْطَأ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، فَلا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِه إلَّا ماتَ، وَنَفَسُهُ يَنْتَهِي إلىٰ حَيْثُ يَنْتَهِي طَرْفُهُ، فَيَطْلُبُهُ حَتَّىٰ يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتي عِيسَىٰ صلى الله عليه وسلم قَوْمٌ قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجوهِهِمْ، وَيُحَدِّثُهُمْ بِدَرَجَاتِهِمْ في الجَنَّةِ، فَبَيْنَمَا هُوَ كَذلِكَ إذْ أَوْحَىٰ اللهُ تَعَالىٰ إلىٰ عِيسَىٰ صلى الله عليه وسلم: إنِّي قَدْ أَخْرَجْتُ عِبَاداً لي، لاَ يَدَانِ لأحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إلىٰ الطُّورِ. وَيَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ، وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَائِلُهُمْ عَلىٰ بُحَيْرَةِ طَبَرِيَّةَ، فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فيقُولُونَ: لَقَدْ كَانَ بهذِهِ مرَّةً ماءٌ، وَيُحْصَرُ نَبِيُّ الله عِيسَىٰ صلى الله عليه وسلم وَأَصْحَابُهُ، حَتَّىٰ يَكُونَ رَأْسُ الثَّوْرِ لأحَدِهِمْ خَيْراً مِنْ مِائَةِ دِينَارٍ لأحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ الله عِيسَىٰ صلى الله عليه وسلم وَأَصْحَابُهُ، فَيُرْسِلُ اللهُ تَعَالَىٰ عَلَيْهِمُ النَّغَفَ في رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَىٰ كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ الله عِيسَىٰ صلى الله عليه وسلم وَأَصْحَابُهُ رضي الله عنهم إلىٰ الأَرْضِ، فَلاَ يَجِدُونَ في الأَرْضِ مَوْضِعَ شِبْرٍ إلَّا مَلأَهُ زَهَمُهُمْ وَنَتَنُهُمْ، فَيَرْغَبُ نَبِيُّ الله عِيسَىٰ صلى الله عليه وسلم وَأَصْحَابُهُ إلىٰ الله تَعَالىٰ، فَيُرْسِلُ اللهُ تَعَالَىٰ طَيْراً كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ، فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ _عز وجل_ مَطَراً لاَ يُكِنُّ مِنْهُ بَيْتُ مَدَرٍ وَلاَ وَبَرٍ، فَيَغْسِلُ الأَرْضَ حَتَّىٰ يَتْرُكَهَا كَالزَّلَقَةِ، ثُمَّ يُقَالُ لِلأَرْضِ: أَنْبِتي ثَمَرَتَكِ، وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِها، وَيُبَارَكُ في الرِّسْلِ حَتَّىٰ إنَّ اللِّقْحَةَ مِنَ الإبِلِ لَتكْفِي الْفِئَامَ مِنَ النَّاسِ، وَاللِّقْحَةَ مِنَ الْبَقَرِ لَتكْفِي الْقَبِيلَةَ مِنَ النَّاسِ، وَاللِّقْحَةَ مِنَ الْغَنَمِ لَتكْفِي الْفَخِذَ مِنَ النَّاسِ، فَبَيْنَمَا هُمْ كَذَلِكَ إذْ بَعَثَ اللهُ تَعَالَىٰ رِيحاً طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَىٰ شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ». رواه مسلم.
1808/1 - Al-Nawwās ibn Sam‘ān (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) made mention of the Anti-Christ one day in the morning. He sometimes described him to be insignificant and sometimes described him as very significant, that we thought he were in the cluster of the date-palm trees. When we went to him in the evening and he recognized fear on our faces, he said: ‘What is the matter with you?’ We said: ‘O Messenger of Allah, you made mention of the Anti-Christ in the morning, sometimes describing him to be insignificant and sometimes very important, until we began to think he were present in part of the cluster of the date-palm trees.’ Thereupon, he said: ‘I fear for you so many other things besides the Anti-Christ. If he comes forth while I am among you, I shall contend with him on your behalf. But if he comes forth while I am not amongst you, everyone must contend on his own and Allah would take care of every Muslim on my behalf. He would be a young man with twisted and contracted hair, and a blind eye. I compare him to ‘Abd al-‘Uzza ibn Qatan. Whoever amongst you would survive to see him should recite over him the opening verses of Surat al-Kahf. He would appear on the way between Syria and Iraq and would spread mischief everywhere. O servants of Allah, remain steadfast.’ We said: ‘O Messenger of Allah, how long would he stay on earth?’ He said: ‘For forty days, one day like a year and one day like a month and one day like a week, and the rest of the days would be like your days.’ We said: ‘O Messenger of Allah, would one day’s prayer suffice for the prayers of the day equal to one year?’ He said: ‘No, but you must make an estimate of time (and then observe prayer).’ We said: ‘O Messenger of Allah, how quickly would he walk upon earth?’ He said: ‘Like rain followed by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon earth and it would grow crops. Then, in the evening, their pasturing animals would come to them with their humps very high, their udders full of milk, and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be left with them in the form of wealth. He would then walk through the waste land and say to it: “Bring forth your treasures”, and the treasures would come out and follow him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call him, and he will come forward laughing, with his face gleaming, and it would be at this very time that Allah would send ‘Īsa (Jesus), son of Mary, and he would descend at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron and placing his hands on the wings of two angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. No disbeliever would smell his breath except that he would die and his breath would reach as far as his sight reaches. He would then search for him (the Anti-Christ) until he would catch hold of him at the gate of Ludd and kill him. Then, a people whom Allah had protected from the Anti-Christ would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: “I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tūr.” And then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tiberias and drink out of it. And when the last of them would pass, he would say: “There was once water here.” Jesus and his companions would then be besieged there, until the head of the ox would be dearer to them than one hundred dinars are to you today. The Prophet of Allah, Jesus, and his companions would supplicate Allah, Who would send upon them (Gog and Magog) worms attacking them in their necks and in the morning, they would perish like one single person. The Prophet of Allah, Jesus, and his companions would then come down to the land and they would not find therein as much space as a single span which is not filled with their putrefaction and stench. The Prophet of Allah, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of Bactrian camels and they would carry them and throw them where Allah wills. Then, Allah would send rain which no house of clay or camels’ hairs would keep out and it would wash away the land until it would appear to be a mirror. Then, the land would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of people would be able to eat it, and seek shelter under its skin; and the milch camel would give so much milk that a whole party would be able to drink it. And the milch cow would give so much milk that the whole tribe would be able to drink out of it; and the milch sheep would give so much milk that the whole family would be able to drink out of it. At that point, Allah would send a pleasant wind which would soothe people even under their armpits and take the life of every believer and Muslim; only the wicked would survive, and they would commit adultery like asses; and the Last Hour would come to them.” [Narrated by Muslim]
قَوله:«خلَّةً بَيْنَ الشَّامِ وَالْعِرَاقِ»: أيْ: طَرِيقاً بَيْنَهُمَا. وقَوْلُهُ: «عاثَ» بالعَينِ المهملة والثاءِ المثلثة، والْعَيْثُ: أَشَدُّ الْفَسَادِ. «وَالذُّرَىٰ»: بِضَمِّ الذَّالِ المُعْجَمَةِ وَهُوَ أَعالي الأَسْنِمَةِ، وَهُوَ جَمْعُ ذِرْوَةٍ بِضَمِّ الذَّالِ وَكَسْرِها. «وَالْيَعَاسِيبُ»: ذُكُورُ النَّحْلِ. «وَجِزْلَتَيْنِ» أي: قِطْعَتينِ. «وَالْغَرَضُ»: الْهَدَفُ الَّذِي يُرْمَىٰ إلَيْهِ بِالنَشَّابِ، أَيْ: يَرْمِيهِ رَمْيَةً كَرَمْي النَّشَّابِ إلَىٰ الْهَدَفِ. «وَالْمَهْرُودَةُ» بالدَّالِ المُهْمَلَةِ والمُعْجَمَةِ، وَهِيَ: الثَّوْبُ المَصْبُوغُ. قَوْلُهُ: «لاَ يَدَانِ» أيْ: لاَ طَاقَةَ. «وَالنَّغَفُ»: دُودٌ. «وَفَرْسَىٰ»: جَمْعُ فَرِيسٍ، وَهُوَ الْقَتِيلُ. وَ«الزَّلَقَةُ»: بفتحِ الزَّايِ واللاَّمِ وبالْقَافِ، ورُوِيَ «الزُّلفَةُ» بضمِّ الزَّاي وإسْكَانِ اللاَّمِ وبالْفاءِ، وَهي المِرْآةُ.«وَالْعِصَابَةُ»: الجَمَاعَةُ. «وَالرِّسْلُ» بكسر الراءِ: اللَّبنُ. «وَاللِّقْحَةُ»: اللَّبُونُ. «وَالْفِئَامُ» بكسرِ الفاء وبعدها همزة ممدُودَة: الجمَاعَةُ. «وَالْفَخِذُ» مِنَ النَّاسِ: دُونَ الْقَبِيلَةِ.
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خفَّض فيه ورفَّع: حقّره وصغّره، ثم عظّمه وفخّمه، لعظم فتنته.
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حتىٰ ظنناه في طائفة النخل: حتىٰ توهمنا أنه علىٰ مقربة من نخل المدينة.
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قطط: شديد جعودة الشعر.
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عينه طافية: ذهب نورها، أو بارزة وفيها بصيص من نور.
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استدبرته الريح: جاءت بعده فجففته ، والمراد بيان سرعة إفساده في الأرض.
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فتروح عليهم سارحتهم: أي: ترجع عليهم أنعامهم السائمة كالإبل والغنم.
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أسبغه ضروعاً: أطوله لكثرة اللبن.
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أمدّه خواصر: لكثرة امتلائها من الشبع.
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يصبحون ممحلين: ينقطع عنهم المطر، وتيبس الأرض والكلأ.
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الخربة: الموضع الخرب الذي لا خير فيه.
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قَطَر: نزل منه الماء.
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جمان كاللؤلؤ: حبات من الفضة تصنع علىٰ هيئة اللؤلؤ الكبار.
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والمراد ينحدر منه الماء علىٰ هيئة اللؤلؤ في صفائه.
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لُدّ: بلد بالقرب من بيت المقدس في فلسطين.
Ludd: a city near Jerusalem in Palestine.
حرِّز: اجعلهم في حصن حتىٰ لا يصلوا إليهم.
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حدب ينسلون: غليظ الأرض ومرتفعها يخرجون سراعاً، والمراد يظهرون من كل مكان.
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زهمهم ونتنهم: رائحتهم الكريهة.
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كأعناق البخت: الجمال طوال الأعناق.
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مَدَر ولا وَبَر: المبني من الطين أو خباء الشعر .
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بقحفها: قشرتها.
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يتهارجون تهارج الحمير: يجامع الرجال النساء علانية بحضرة الناس كما تفعل الحمير، ولا يكترثون بذلك.
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1) عظم فتنة الدّجّال، وبيان أنها أشد فتنة تمر بالمسلمين، ولذلك حذّر الأنبياء منه أممهم.
1) It informs of the trial of the Anti-Christ and points out that it will be the severest trial facing Muslims. That is why the prophets (peace be upon them) warned their nations against it.
2) سعة رحمة الله بالمؤمنين؛ فقد أعطاهم ما يعصمهم من الدّجّال، من مثل:
2) It shows the vast mercy of Allah towards the believers, as He has given them what protects them against the Anti-Christ, such as:
بيان صفاته، وقدرة المؤمن علىٰ قراءة ما كُتب علىٰ جبينه مما يدل علىٰ كفره، وحفظ فواتح سورة الكهف، فهي تعصم من شرِّه.
his description, the believers’ ability to read what is written on his forehead, which will indicate he is a disbeliever, as well as the memorization of the opening verses of Surat al-Kahf, which is a shield against his evil.
3) حب الصحابة رضي الله عنهم العلم؛ فقد كانوا يسألون رسول الله صلى الله عليه وسلم عن كل شيء ينفعهم مما يخفىٰ عليهم، لحرصهم علىٰ الطاعات.
3) It shows how the Companions (may Allah be pleased with them) loved knowledge and used to ask the Prophet (may Allah’s peace and blessings be upon him) about everything useful and unknown to them, given their keenness to perform acts of obedience.
4) علىٰ العبد أن يؤمن بالأمور الغيبية التي أخبرنا بها النَّبيُّ صلى الله عليه وسلم إيماناً لا يشوبه شكّ أو قدح، ويكون همه من أخبار الفتن: العمل بالطاعات، والتجهز لها باليقين والثبات.
4) One should believe in matters of the unseen which the Prophet (may Allah’s peace and blessings be upon him) told us about, in a certain way free from any doubt or criticism. His chief concern regarding trials should be to engage in acts of obedience and prepare for those trials with certitude and steadfastness.
5) الإعلام بأنه لا تقوم الساعة إلا علىٰ شرار الخلق.
5) It tells us that the Hour will come when the most evil people will be the only living people on earth.
6) الغمة والشدائد لا تزيد المؤمن إلا بصيرة وثباتاً علىٰ الحق، كحال الرجل الممتلئ شباباً وإيماناً الذي يقتله الدّجّال ثم يحييه ابتلاءً.
6) Distress and hardship only increase the believer’s insight and adherence to the truth, like the man filled with youth and faith who will be killed by the Anti-Christ and then brought back to life again, as a trial.
2/1809ــ وَعَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ: انْطَلَقْتُ مَعَ أَبِي مَسْعُودٍ الأَنْصَارِيِّ إلىٰ حُذَيْفَةَ بْنِ الْيَمَانِ رضي الله عنهم، فَقَالَ لَهُ أَبُو مسعودٍ: حَدِّثْني مَا سَمِعْتَ مِنْ رَسُولِ الله صلى الله عليه وسلم في الدَّجَّالِ، قَالَ: «إنَّ الدَّجَّالَ يَخْرُجُ، وَإنَّ مَعَهُ مَاءً وَنَاراً، فَأَمَّا الَّذِي يَرَاهُ النَّاسُ مَاءً فَنَارٌ تُحْرِقُ، وَأَمَّا الَّذِي يَرَاهُ النَاسُ نَاراً فَمَاءٌ بَارِدٌ عَذْبٌ، فَمَنْ أَدْرَكَهُ مِنكُمْ فَلْيَقَعْ في الَّذِي يَرَاهُ نَاراً، فَإنَّهُ مَاءٌ عَذْبٌ طَيِّبٌ»، فَقَالَ أَبُو مَسْعُودٍ: وَأنا قَدْ سَمِعْتُهُ. مُتَّفقٌ عَلَيْهِ.
1809/2 - Rib‘i ibn Hirāsh reported: “I accompanied Abu Mas‘ūd al-Ansāri to Hudhayfah ibn al-Yamān (may Allah be pleased with them). Abu Mas‘ūd said to him: ‘Tell me what you heard from the Messenger of Allah (may Allah’s peace and blessings be upon him) about the Anti-Christ.’ Hudhayfah said: ‘The Anti-Christ will appear, and with him will be water and fire. What people see as water will, in fact, be a burning fire, and what they see as fire will, in fact, be cool and sweet water. Whoever amongst you happens to face him should jump into what he sees as fire, for that will be nice and sweet water.’” Thereupon, Abu Mas‘ūd said: “I too heard this.” [Narrated by Al-Bukhāri and Muslim]
1) يُعطَىٰ الدّجّال من خوارق العادات ما لا يُعطىٰ غيره، فتنةً للناس، حتىٰ يتميز المؤمن الصادق من غيره.
1) The Anti-Christ will be given the ability to perform supernatural acts, like no other, as a trial for people, so that the true believer will be distinct from others.
2) إن حدوث الأمر الخارق علىٰ يد عبد من العباد لا يدل علىٰ صلاحه، بل الواجب أن توزن أعماله، وأقواله، وأحواله، بميزان الشرع: (الكتاب والسنة).
2) The occurrence of a supernatural act at the hands of someone does not mean he is righteous; rather, we should judge his overall acts, words, and conditions according to the Shariah scale, i.e. the Qur’an and Sunnah.
3/1810 ــ وعَنْ عَبْدِ الله بْنِ عَمْرو بنِ العاصِ رضي الله عنهما قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «يَخْرُجُ الدَّجَّالُ في أُمَّتي، فَيَمْكُثُ أَرْبَعِينَ، لا أَدْرِي أَرْبَعِينَ يَوْماً أَرْبَعِينَ شَهْراً، أَوْ أَرْبَعِينَ عَاماً، فَيَبْعَثُ اللهُ تَعَالَىٰ عِيسَىٰ ابْنَ مَرْيَمَ صلى الله عليه وسلم، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ _عز وجل_ ريحاً بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلا يَبْقَىٰ عَلىٰ وَجْهِ الأرْضِ أَحَدٌ في قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ أَوْ إيمَانٍ إلَّا قَبَضَتْهُ، حَتَّىٰ لَوْ أَنَّ أَحَدَكُمْ دَخَلَ في كَبِدِ جَبَلٍ لَدَخَلَتْهُ عَلَيْهِ حَتَّىٰ تَقْبِضَهُ، فَيَبقَىٰ شِرَارُ النَّاسِ في خِفَّةِ الطَّيْرِ، وَأَحْلامِ السّبَاعِ لا يَعْرِفُونَ مَعْرُوفاً، وَلا يُنكِرُونَ مُنكَراً، فَيَتَمَثَّلُ لَهُمُ الشَّيْطَانُ، فَيَقُولُ: أَلا تَسْتَجِيبُونَ ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا ؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الأوْثَانِ، وَهُمْ في ذلِك دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ في الصُّوْرِ، فَلا يَسْمَعُهُ أَحَدٌ إلَّا أَصْغَىٰ لِيتاً وَرَفَعَ لِيتاً، وَأَوَّلُ من يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إبلِهِ، فَيُصْعَقُ ويُصعقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ ــ أَوْ قالَ: يُنْزِلُ اللهُ ــ مَطَراً كَأَنَّهُ الطَّلُ أَوِ الظِّلُ، فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنْفَخُ فِيهِ أُخْرَىٰ فَإذا هُمْ قِيَامٌ يَنْظُرُونَ، ثُمَّ يقَالُ: يَا أَيُّهَا النَّاسُ هَلُمَّ إلىٰ رَبِّكُمْ، وَقِفُوهُمْ إنَّهُمْ مَسْؤُولُونَ، ثُمَّ يقَالُ: أَخْرِجُوا بَعْثَ النَّارِ، فَيُقَالُ: مِنْ كَمْ ؟ فَيُقَالُ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتِسْعَةً وتِسْعِينَ، فذلِكَ يَوْمَ يَجْعَلُ الْوِلْدَانَ شِيباً، وذلِكَ يَوْمَ يُكْشَفُ عَنْ سَاقٍ». رواه مسلم.
1810/3 - ‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The Anti-Christ will appear in my Ummah and will stay for forty. I do not know whether this will be forty days, months, or years. Allah will then send Jesus, son of Mary. Jesus will pursue him and kill him. Then, people will survive for seven years in such a state that there will be no rancor between two persons. Then, Allah will send a cool breeze from the side of the Levant. None will remain upon the face of earth having an atom’s weight of good or faith in his heart but he will die, so much that even if someone amongst you will enter the innermost part of a mountain, this breeze will reach that place also and will cause him to die. Only wicked people will survive and they will be as fast as birds and as ferocious towards one another as wild beasts. They will never appreciate good, nor condemn evil. Then, Satan will come to them in the form of a man and will say: ‘Will you not obey me?’ They will say: ‘What do you order us to do?’ He will command them to worship idols. They will have abundance of sustenance and will lead comfortable lives. Then, the Trumpet will be blown. Every one hearing it will turn and raise his neck towards it. The first one to hear that Trumpet will be a man who will be busy repairing the basin for his camels. He will become unconscious and so will people. Allah will send rain which will be like dew - or shade - and there will grow out of it the bodies of the people. Then, the second Trumpet will be blown and they will stand up and begin to look around. Then, it will be said: ‘O people, go to your Lord.’ Then, there will be a command: ‘Stop them, for they are to be questioned.’ Then, it will be said: ‘Separate from them the share of the Fire.’ It will be asked: ‘How much?’ It will be said: ‘Nine hundred and ninety-nine out of every thousand.’ That will be the Day which will turn children into gray-haired men (because of its terrors) and that will be the Day when the shin will be uncovered.” [Narrated by Muslim]
«اللِّيتُ» صَفْحَةُ العُنُقِ، وَمَعْنَاهُ: يَضَعُ صفْحَةَ عُنُقِهِ، وَيَرْفَعُ صَفْحَتَهُ الأُخْرَىٰ.
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خفة الطير وأحلام السباع: يكونون في سرعتهم إلىٰ الشر كالطير، وفي العدوان والظلم كأطباع السباع.
They will be as fast as birds and as ferocious towards one another as wild beasts: They will be as fast as birds in proceeding towards evil and as ferocious as wild animals in oppression and aggression.
أصغىٰ: أمال سمعه.
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يلوط حوض إبله: يطيِّنه ويصلحه.
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1) إن نبي الله عيسىٰ عليه الصلاة والسلام لا ينزل بشرع جديد، بل ينزل متّبعاً رسول الله صلى الله عليه وسلم، وحاكماً بشريعته.
1) Prophet Jesus (peace be upon him) will not bring a new Shariah; rather, he will come as a follower of Prophet Muhammad (may Allah’s peace and blessings be upon him) and will rule by his Shariah.
2) الإيمان ينزع الحقد والعداوة من صدور المؤمنين؛ فَلْيحرصِ العباد علىٰ صدق إيمانهم.
2) Faith removes rancor and animosity from the hearts of the believers. So, we should be keen to have true faith.
3) غاية الشيطان من العبد أن يكفر بالله ويشرك به بعبادة ودعوة غيره؛ فالحذرَ الحذرَ أن نقع في شراكه!.
3) Satan seeks to drag us into disbelief in Allah Almighty and associating partners with Him in terms of worship and supplication. So, let us be on our guard against his schemes.
4/1811 ــ وَعَنْ أنسٍ رضي الله عنه قَالَ: قَالَ رَسُولُ الله عليه وسلم: «لَيْسَ مِنْ بَلَدٍ إلَّا سَيَطَؤُهُ الدَّجَّالُ، إلَّا مَكَّةَ وَالمَدِينَةَ، وَلَيْسَ نَقْبٌ مِنْ أَنْقَابِهَا إلَّا عَلَيْهِ المَلائِكَةُ صَافِّينَ تَحْرُسُهُمَا، فَيَنْزِلُ بالسَّبَخَةِ، فتَرْجُفُ المَدِينَةُ ثَلاثَ رَجَفَاتٍ، يُخْرِجُ اللهُ مِنْهَا كُلَّ كَافِرٍ وَمُنَافِقٍ». رواه مسلم.
1811/4 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There will be no land which will not be trampled by the Anti-Christ, except for Makkah and Madinah; and there will be no passage leading to them which will not be guarded by the angels, arranged in rows. The Anti-Christ will appear in a barren place adjacent to Madinah and the city will be shaken three times; thereupon, Allah will expel from it every disbeliever and hypocrite.” [Narrated by Muslim]
السبخة: أرض ذات ملح لا تنبت، وهذه الأرض خارج حرم المدينة.
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1) بيان فضل مكة والمدينة، ومن ذلك أن الملائكة تحرسهما من الدّجّال.
1) It shows the merit of Makkah and Madinah, one aspect of which is that angels will guard these two cities from the Anti-Christ.
2) عامة أتباع الدجال من الكفار والمنافقين.
2) The followers of the Anti-Christ will mostly come from the disbelievers and hypocrites.
5/1812 ــ وعَنْهُ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «يَتْبَعُ الدَّجَّالَ مِنْ يَهُودِ أَصْبَهَانَ سَبْعُونَ أَلْفاً عَلَيْهِمُ الطَّيَالِسَةُ». رَوَاهُ مسلم.
1812/5 - He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The Anti-Christ will be followed by seventy thousand Jews of Isfahan wearing Persian shawls.” [Narrated by Muslim]
الطيالسة: جمع الطَّيْلَسَان ، وهو ثوب يُلبس علىٰ الكتف، يحيط بالبدن، خالٍ من التفصيل والخياطة.
Shawl: a large piece of unsewn cloth worn over the shoulders and wrapped around the body.
1) أتباع الدجال هم اليهود، وفي هذا تنبيه علىٰ مكرهم وخبثهم، وأنهم أتباع كل مُفسِد.
1) Followers of the Anti-Christ will be the Jews, which points out their cunning and maliciousness and that they always follow every corruptor.
2) تحذير النَّبيِّ صلى الله عليه وسلم أمته من الفتن وأهلها، حين ذكر علامات خاصة لأتباع الباطل، ليحذرها أهل الإيمان.
2) The Prophet (may Allah’s peace and blessings be upon him) warned his Ummah against trials and their people. He even outlined certain characteristics of the followers of falsehood so that the believers can be on guard against them.
6/1813 ــ وعَنْ أمِّ شَريكٍ رضي الله عنها أَنَّها سَمِعَتِ النَّبِيَّ صلى الله عليه وسلم يَقُولُ: «لَيَنْفِرَنَّ النَّاسُ مِنَ الدَّجَّالِ في الجِبَالِ». رَوَاهُ مسلم.
1813/6 - Umm Sharīk (may Allah be pleased with her) reported that she heard the Prophet (may Allah’s peace and blessings be upon him) say: “People will flee from the Anti-Christ into mountains.” [Narrated by Muslim]
7/1814 ــ وَعَنْ عِمْرَانَ بنِ حُصَيْنٍ رضي الله عنهما قَالَ: سَمِعْتُ رَسُولَ الله عليه وسلم يَقُولُ: «مَا بَيْنَ خَلْقِ آدمَ إلىٰ قِيَامِ السَّاعَةِ أَمْرٌ أَكْبَرُ مِنَ الدَّجَّالِ». رواه مسلم.
1814/7 - ‘Imrān ibn Husayn (may Allah be pleased with him and his father) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Between the creation of Adam and the advent of the Hour no matter is graver than the Anti-Christ.” [Narrated by Muslim]
1) بيان عظم فتنة الدّجّال، وأنها أكبر فتنة خلقها الله تعالىٰ.
1) The trial of the Anti-Christ is grave, and it is more grievous than any other trial created by Allah Almighty.
2) وجوب الهروب والابتعاد والاعتزال عن مواطن الفتنة ؛ وهذا هو شأن المؤمن الموفَّق من عباد الله؛ يُبْعِد نفسه ومَن تحت رعايته عن مواقع الفتن.
2) It is obligatory to flee and run away from places of trials. That is the proper conduct of wise and fortunate believers; they keep themselves and those under their care away from the places of trials.
8/1815 ــ وَعَنْ أَبي سَعِيدٍ الخُدْرِيِّ رضي الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «يَخْرُجُ الدَّجَّالُ، فَيَتَوَجَّهُ قِبَلَهُ رَجُلٌ مِنَ المُؤْمِنِينَ، فَيَتَلَقَّاهُ المَسَالحُ: مَسَالحُ الدَّجَّالِ، فَيَقُولُونَ له: إلىٰ أيْنَ تَعمِدُ؟ فَيَقُولُ: أَعْمِدُ إلىٰ هذا الَّذي خَرَجَ، فَيقولُونَ له: أَوَ مَا تُؤْمِنُ بِرَبِّنَا؟ فيقُولُ: مَا برَبِّنَا خَفَاءٌ، فَيقولُونَ: اقْتُلُوه، فيقُول بَعْضهُمْ لبَعْضٍ: أَليْسَ قَدْ نَهاكُمْ رَبُّكُمْ أنْ تَقْتُلوا أحَداً دونَه، فَيَنْطَلِقُونَ بِهِ إلىٰ الدَّجَّالِ، فَإذا رآه المُؤْمِنُ قالَ: يَا أَيُّهَا النَّاسُ! إنَّ هذا الدَّجَّالُ الّذي ذَكَرَ رَسُولُ الله صلى الله عليه وسلم، فَيَأْمُرُ الدَّجَّالُ بِهِ فَيُشَبَّحُ، فَيقُولُ: خُذُوهُ وَشُجُّوهُ، فَيُوسَعُ ظَهْرُهُ وَبَطْنُهُ ضَرْباً، فيقولُ: أَوَ مَا تُؤْمِنُ بي ؟ فَيَقُولُ: أَنْتَ المَسِيحُ الْكَذَّابُ، فَيؤْمَرُ بِهِ، فَيُؤْشَرُ بِالمِنْشَارِ مِنْ مَفْرِقِهِ حَتَّىٰ يُفْرَق بَيْنَ رِجْلَيْهِ، ثُمَّ يَمْشِي الدَّجَّالُ بَيْنَ الْقِطْعَتَيْنِ، ثُمَّ يَقُولُ لَهُ: قُمْ، فَيَسْتَوِي قَائِماً، ثُمَّ يَقُولُ لَهُ: أَتُؤْمِنُ بي؟ فيقولُ: مَا ازْدَدْتُ فِيكَ إلَّا بَصِيرَةً، ثُمَّ يَقُولُ: يَا أَيُّهَا النَّاسُ! إنَّهُ لاَ يَفْعَلُ بَعْدِي بأحَدٍ مِنَ النّاس، فَيَأْخُذُهُ الدَّجَّالُ لِيَذْبَحَهُ، فَيَجْعَلُ اللهُ مَا بَيْنَ رَقَبَتِهِ إلىٰ تَرْقُوَتِهِ نُحَاساً، فَلا يَسْتَطِيعُ إلَيْهِ سَبِيلاً، فَيَأخُذُ بِيَدَيْهِ وَرِجْلَيْهِ فَيَقْذِفُ بِهِ، فَيحسبُ النَّاسُ أَنَّما قَذَفَهُ إلىٰ النَّارِ، وَإنِّمَا أُلْقِيَ في الجَنَّةِ» فقالَ رَسُولُ الله صلى الله عليه وسلم: «هذا أعْظَمُ النَّاسِ شَهَادَةً عِنْدَ رَبِّ الْعَالَمِينَ». رواه مسلم. وروىٰ البخاريُّ بَعْضَهُ بمَعْنَاهُ.
1815/8 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The Anti-Christ will come forth and a man from amongst the believers will go towards him and the armed watchmen of the Anti-Christ will meet him and they will say to him: ‘Where do you intend to go?’ He will say: ‘I intend to go to this one who has appeared.’ They will say to him: ‘Do you not believe in our lord (meaning the Anti-Christ)?’ He will say: ‘There is nothing hidden about our Lord.’ Some of them will say: ‘Let us kill him.’ But some others will say: ‘Has your lord (the Anti-Christ) not forbidden you to kill anyone without his consent?’ So, they will take him to the Anti-Christ. When the believer will see him, he will say: ‘O people, this is the Anti-Christ whom the Messenger of Allah (may Allah’s peace and blessings be upon him) mentioned.’ The Anti-Christ will then order that he be stretched on his abdomen and then he would say: ‘Catch hold of him and break his head.’ He will be struck even on his back and on his stomach. Then, the Anti-Christ will ask him: ‘Do you not believe in me?’ He will say: ‘You are the false Messiah.’ He will then order that he be torn into two pieces with a saw from the parting of his hair down to his legs. After that, the Anti-Christ will walk between the two pieces. He will then say to him: ‘Stand,’ and he will stand upright. He will then say to him: ‘Do you not believe in me?’ The man will say: ‘It has only added to my insight concerning you,’ and will add: ‘O people, he will not behave like this with anyone amongst people after me.’ The Anti-Christ will try to catch hold of him so as to slaughter him. The space between his neck and collarbone will be turned into copper and he will find no means to kill him. So, he will catch hold of him by his hands and feet and throw him and the people will think as if he had been thrown into Hellfire whereas he will be thrown into Paradise.” Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “This (man) will be the greatest amongst people in terms of martyrdom in the sight of the Lord of the worlds.” [Narrated by Muslim; partially narrated by Al-Bukhāri]
«المَسَالح»: هُمُ الخُفَرَاءُ وَالطَّلائعُ.
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يُشبَّح: يُمدّ علىٰ بطنه.
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يُؤشر: يُنشر.
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مفرقه: مفرق الرأس: وسطه.
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ترقوته: العظم بين ثغرة النحر والعاتق.
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1) إن صفات الرَّبِّ تبارك وتعالىٰ صفات كمال وجلال تليق به سبحانه، بينما أوصاف الدّجّال تدل علىٰ النقص والعجز.
1) The attributes of Allah Almighty are attributes of perfection and majesty that befit Him only; whereas the characteristics of the Anti-Christ denote deficiency and inability.
2) بيان عظم أجر المؤمن الذي يثبت أمام الدجال، ولا يرتد عن دينه، بل يزيده البلاء بصيرةً، وإيماناً، وثباتاً.
2) They show the great reward to be obtained by the believer who will stand firm before the Anti-Christ and not leave his religion; rather, the affliction will increase him in insight, faith, and steadfastness.
3) السنة النبوية صحيحة محفوظة إلىٰ آخر الدهر؛ وذلك أن الرجل المؤمن عرف الدَّجَّال من خلال السنة النبوية «هذا الدجال الذي ذكر رسول الله صلى الله عليه وسلم»، وهذا من فضل الله ورحمته علىٰ عباده في حفظ شرعه لهم، وحفظهم وعصمتهم به.
3) The Prophet’s Sunnah is sound and will remain preserved till the end of time; that is why the believing man will recognize the Anti-Christ based on the Sunnah. “This is the Anti-Christ whom the Messenger of Allah (may Allah’s peace and blessings be upon him) mentioned.” This is bounty and mercy from Allah Almighty towards His servants, as He preserves His Shariah for them and preserves and protects them through it.
9/1816 ــ وعَنِ المُغِيرَةِ بنِ شُعْبةَ رضي الله عنه قالَ: ما سَأَلَ أَحَدٌ رَسُولَ الله صلى الله عليه وسلم عَنِ الدَّجَّالِ أَكْثَرَ مِمَّا سَأَلْتُهُ، وَإنَّهُ قالَ لي: «مَا يَضُرُّكَ ؟» قلتُ: إنَّهُمْ يَقُولُونَ: إنَّ مَعَهُ جَبلَ خُبْزٍ وَنَهْرَ مَاءٍ! قالَ: «هُوَ أَهْوَنُ عَلىٰ الله مِنْ ذلِكَ». متفقٌ عليه.
1816/9 - Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported: “No one asked the Messenger of Allah (may Allah’s peace and blessings be upon him) about the Anti-Christ more than I did. He said to me: ‘What is the matter with you?’ I said: ‘They say he will have with him a mountain of bread and a river.’ He said: ‘He is more insignificant in the sight of Allah than this.’” [Narrated by Al-Bukhāri and Muslim]
1) علىٰ العبد أن يعرف الشَّرَّ حتىٰ يحذر منه.
1) One should learn about evil so as to avoid it.
2) الفتن والشدائد لا تزيد المؤمنين إلا ثباتاً ويقيناً.
2) Trials and hardships only increase the believers in steadfastness and certitude.
10/1817 ــ وعن أنس رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَا من نبيٍّ إلَّا وقدْ أنْذَرَ أمَّتَهُ الأعْوَرَ الكذَّابَ، ألا إنَّهُ أعْوَرُ، وإنَّ رَبَّكُمْ _عز وجل_ ليسَ بأعْورَ، مكتوبٌ بينَ عيْنَيْه ك ف ر». متفقٌ عليه.
1817/10 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “No prophet was sent but that he warned his people against the one-eyed liar. Beware! He is blind in one eye, and your Almighty Lord is not. Between his eyes, the letters ‘k’, ‘f’, and ‘r’ are written (in Arabic).” [Narrated by Al-Bukhāri and Muslim]
11/1818 ــ وعن أبي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ألا أحدِّثُكُمْ حديثاً عَنِ الدَّجَّالِ مَا حَدَّثَ به نبيٌّ قوْمَهُ! إنَّهُ أعْوَرُ، وإنَّهُ يجيءُ معهُ بِمثالِ الجَنَّةِ والنَّارِ، فالَّتي يقولُ: إنَّهَا الجَنَّةُ هيَ النَّارُ». متفقٌ عليه.
1818/11 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Shall I tell you something about the Anti-Christ that no prophet has ever told his people? Verily, he is one-eyed and will bring with him something like Paradise and Hellfire. What he says is Paradise will actually be Hellfire.” [Narrated by Al-Bukhāri and Muslim]
12/1819 ــ وعن ابنِ عُمَرَ رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم ذَكَرَ الدَّجَّالَ بينَ ظَهْرَانَيِ النَّاسِ، فَقَالَ: «إنَّ اللهَ ليْسَ بأعْوَرَ، ألا إنَّ المسيحَ الدَّجَّالَ أعورُ العَيْن اليُمْنَىٰ، كأنَّ عَيْنَهُ عنَبَةٌ طَافيَةٌ». متفقٌ عليه.
1819/12 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) mentioned the Anti-Christ among people and said: “Indeed, Allah is not one-eyed, while the Anti-Christ will be blind in the right eye and his eye will look like a bulging out grape.” [Narrated by Al-Bukhāri and Muslim]
1) إن منهج الأنبياء في الدعوة إلىٰ الله، هو: تعريف الناس سبيل المجرمين للحذر منها، فقد كان خبر الأعور الدّجّال معلوماً عند الأنبياء، وكلهم حذّر أمته من فتنته.
1) The approach followed by the prophets in calling people to Allah is to show people the way of the criminals so that they beware of it. The story of the Anti-Christ was known to the prophets and they all warned their people against his trial.
2) إثبات صفة العينين لله سبحانه علىٰ ما يليق بجلاله؛ لقوله صلى الله عليه وسلم: «إنَّ رَبَّكم ليس بأعورَ».
2) Allah Almighty has two eyes, in a way that befits His majesty, as established by the Prophet’s statement: “Indeed, your Lord is not one-eyed.”
قال شيخ الإسلام ــ رحمه الله تعالىٰ ــ في رسالته (السبعينية):
In his treatise Al-Sab‘īniyyah, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) said:
«وفتنته ــ أي الدّجّال ــ لا تختص بالموجودين في زمانه، بل حقيقة فتنته: الباطل المخالف للشريعة، المقرون بالخوارق، فمن أقرّ بما يخالف الشريعة لخارق، فقد أصابه نوع من هذه الفتنة، وهذا كثير في كل زمان ومكان، لكن هذا المعيَّن فتنته أعظم الفتن، فإذا عصم الله عبدَه منها سواء أدركه أو لم يدركه كان معصوماً مما هو دون هذه الفتنة».
“The trial of the Anti-Christ is not restricted to those who will exist at his time. Rather, his trial is actually about the falsehood that runs counter to the Shariah and is associated with supernatural acts. Whoever acknowledges something contradicting the Shariah on account of a supernatural incident has been touched by part of this trial. This commonly happens in every age and place. However, this specific trial of the Anti-Christ is the greatest of all. So, he whom Allah protects from this trial, whether he will live at its time or not, will be protected from lesser trials.”
13/1820 ــ وعَن أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «لا تَقُومُ السَّاعَةُ حَتَّىٰ يقَاتِلَ المُسْلِمُونَ الْيَهُودَ، حَتَّىٰ يختبئَ الْيَهُودِيُّ مِنْ وَرَاءِ الحَجَرِ وَالشَّجَرِ، فَيَقُولُ الحَجَرُ والشَّجَرُ: يَا مُسْلِمُ هذا يَهودِيٌّ خَلْفِي تَعَالَ فَاقْتُلْهُ، إلَّا الْغَرْقَدَ فَإنَّهُ مِنْ شَجَرِ الْيَهُودِ». متفقٌ عليه.
1820/13 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The Hour will not come until the Muslims fight against the Jews, until a Jew will hide behind a stone or a tree, and the stone or the tree will say: ‘O Muslim, there is a Jew behind me. Come and kill him.’ An exception is the Gharqad tree, for it is from the trees of the Jews.” [Narrated by Al-Bukhāri and Muslim]
الغرقد: نوع من شجر الشوك معروف وكان ينبت في مقبرة البقيع.
The Gharqad: a type of thorn trees, which used to grow in the cemetery of Baqī‘.
1) البشرىٰ ببقاء الإسلام إلىٰ آخر الدهر، فالمسلمون في آخر الزمان هم أتباع الدين الحق.
1) It gives glad tidings that Islam will endure till the end of time, when Muslims will remain the followers of the true religion.
2) إنَّ الانتصار علىٰ اليهود هو وعد الله تعالىٰ لهذه الأمة المنصورة، إذا أعدت العدة لهذا النصر، بالإيمان والعمل الصالح، فأداء الشرط سبيل لإنفاذ الوعد {وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُم وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَيَستَخلِفَنَّهُم فِي ٱلأَرضِ}.
2) It is the promise of Allah Almighty to this Ummah that they will achieve victory over the Jews, if they prepare for this victory through faith and good deeds. Indeed, fulfillment of the relevant conditions leads to fulfillment of the promise. {Allah has promised those among you who believe and do righteous deeds that He will make them successors in the land.}
14/1821 ــ وعَنْهُ رضي الله عنه قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «وَالَّذِي نَفْسِي بِيَدِهِ لا تَذْهَبُ الدُّنْيَا حتَّىٰ يَمُرَّ الرَّجُلُ بِالْقَبْرِ، فَيَتَمَرَّغَ عَلَيْهِ، ويقولُ: يَا لَيْتَنِي مَكَانَ صاحِب هذَا الْقَبْرِ، وَلَيْسَ بهِ الدِّيْنُ، مَا بهِ إلَّا الْبَلاءُ». متفقٌ عليه.
1821/14 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “By the One in Whose Hand my soul is, this world will not come to an end until a man passes by a grave, rolls over it and says: ‘I wish I were in the place of the dweller of this grave,’ not due to religious reasons but due to (worldly) affliction.” [Narrated by Al-Bukhāri and Muslim]
يتمرغ: يتقلب بالرغام، وهو التراب.
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1) تمني الرجل الموت لاشتداد الفتنة والبلايا في آخر الزمان.
1) People would wish to die due to the severity of trials and afflictions at the end of time.
2) الإخبار عما سيقع في آخر الزمان، لا يدل على الإقرار، وليس فيه جواز تمني الموت.
2) Informing us of what will happen at the end of time does not denote approval of it, nor does this mean that it is permissible to wish to die.
إذا اشتدت الفتن، وضاقت الدنيا علىٰ العبد المؤمن، وأحب لقاء الله تعالىٰ، فَلْيقلْ كما علّمنا رسول الله صلى الله عليه وسلم: «اللّهم أَحْيِنِي ما عَلمْتَ الحياةَ خيراً لي، وتَوَفَّنِي ما عَلمْتَ الوَفاةَ خيراً لي». رواه البخاري.
If trials become severe and life gets harder and harder for the believers and they love to meet their Lord, they should say as the Prophet (may Allah’s peace and blessings be upon him) taught us: “Allāhumma ahyinī mā ‘alimta al-hayāta khayran lī wa tawaffani mā ‘alimta al-wafāta khayran lī (O Allah, keep me alive as long as You know that life is better for me, and cause me to die when You know that death is better for me).” [Narrated by Al-Bukhāri]
15/1822 ــ وَعَنْهُ رضي الله عنه قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «لا تَقُومُ السَّاعَةُ حَتَّىٰ يَحْسِرَ الْفُرَاتُ عَنْ جَبَلٍ مِنْ ذَهَبٍ يُقْتَتَلُ عَلَيْهِ، فَيُقْتَلُ مِنْ كُلِّ مِائَةٍ تِسْعَةٌ وَتِسْعُونَ، فَيَقُولُ كُلُّ رَجُلٍ مِنْهُمْ: لَعَلِّي أَنْ أَكُونَ أنا أَنْجُو».
1822/15 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The Hour will not come before the River Euphrates dries up to unveil a mountain of gold, over which people will fight. Ninety-nine out of each one hundred will die (in the fighting) and every man amongst them will say: ‘Perhaps I am the only one to remain alive.’”
وفي روايةٍ: «يُوشِكُ أَنْ يَحْسِرَ الْفُرَاتُ عَن كَنْزٍ مِنْ ذَهَب، فَمَنْ حَضَرَهُ فَلا يَأْخُذْ مِنْهُ شَيْئاً». متفقٌ عليه.
Another narration reads: “River Euphrates is about to dry up and unveil a treasure of gold. Whoever will be alive at that time should not take anything of it.” [Narrated by Al-Bukhāri and Muslim]
يحسر: ينكشف.
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1) من أشراط الساعة أن يكشف نهر الفرات عن جبل من ذهب، وهذا أمر غيبي نؤمن به، وأنه حقيقة علىٰ ظاهره دون تكلف معانٍ غريبة.
1) One of the signs of the Hour is when the River Euphrates dries up and uncovers a mountain of gold. This is a matter of the unseen and the future, which we should believe in and take as it is, without adding weird interpretations.
2) إن التنافس علىٰ حطام الدنيا وزينتها يفضي إلىٰ البغي والاقتتال.
2) Vying over worldly vanities and adornments leads to aggression and fighting.
16/1823 ــ وعَنْهُ قالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «يَتْرُكُونَ المَدِينَةَ عَلَىٰ خَيْرِ مَا كَانَتْ، لاَ يَغْشَاهَا إلَّا الْعَوَافِي ــ يُرِيدُ عَوَافِيَ السِّبَاعِ وَالطَّيْرِ ــ، وَآخِرُ مَنْ يُحْشَرُ رَاعِيَانِ مِنْ مُزَيْنَةَ يُريدَانِ المَدِينَةَ، يَنْعِقَانِ بِغَنَمِهِمَا فَيَجِدَانِهَا وُحُوشاً، حَتَّىٰ إذَا بَلَغَا ثَنِيَّةَ الْوَدَاعِ خَرَّا عَلىٰ وُجُوهِهِمَا». متفقٌ عليه.
1823/16 - He also reported that he heard the Prophet (may Allah’s peace and blessings be upon him) say: “People will desert Madinah in spite of its being in a better condition. Only wild beasts and birds will come to it. The last upon whom the Hour will come to pass are two shepherds of the tribe of Muzaynah. They will enter Madinah driving their sheep but will find it full of wild beasts and would turn away. When they will arrive at Thaniyyat al-Wadā‘, they will fall upon their faces.” [Narrated by Al-Bukhāri and Muslim]
لا يغشاها: لا يقصدها. ينعقان: يصيحان.
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ثنية الوداع: طريق خارج المدينة باتجاه الذاهب إلىٰ الشام.
Thaniyyat al-Wadā‘: a road outside Madinah in the direction of the Levant.
1) المدينة النبوية ـ زادها الله تشريفاً وتعظيماً ـ يخرج عنها أهلها، ولا يبقىٰ فيها إلا الحيوانات، وهذا لشدة الفتن في آخر الزمان.
1) Madinah, the Prophet’s venerable city, will be deserted by its people. Only animals will remain in it. This will happen because of the severe trials at the end of time.
2) من دلائل النبوة: الإخبارُ عن آخرِ الناس حشراً، ووصفُ حالهما.
2) One of the signs of the Prophet’s true pophethood is that he informed about the last people to die and who would be living at the end of time and described their condition.
17/1824 ــ وعن أبي سعيد الخُدْريِّ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم قَالَ: «يكُونُ خليفةٌ من خُلَفائِكُمْ في آخر الزَّمان يَحْثُو المالَ ولا يَعُدُّهُ». رواه مسلم.
1824/17 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “From among your caliphs there will be a caliph, at the end of time, who will distribute money without counting it.” [Narrated by Muslim]
يحثو: يجمع بيديه.
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1) البشرىٰ بالإخبار عن عودة الخلافة علىٰ منهاج النبوة في آخر الزمان.
1) It gives glad tidings at the end of time about the return of the caliphate in accordance with the Prophet’s way.
2) الإعلام بعودة الجهاد لكثرة المال والغنائم، فهذه الأمة لا عزة لها ولا رفعة إلا بالجهاد في سبيل الله.
2) It informs about the return of Jihad, given the abundance of money and booty. This Ummah cannot enjoy pride or glory except through Jihad in the cause of Allah.
18/1825 ــ وعَنْ أبي مُوسَىٰ الأشْعَرِيِّ رضي الله عنه أَنَّ النَّبِيَ صلى الله عليه وسلم قالَ: «لَيَأْتِيَنَّ عَلَىٰ النَّاسِ زَمَانٌ يَطُوفُ الرَّجُلُ فِيهِ بالصَّدَقَةِ مِنَ الذَّهَبِ، فَلاَ يَجِدُ أَحَداً يَأْخُذُهَا مِنْهُ، وَيُرَىٰ الرَّجُلُ الْوَاحِدُ يَتْبَعُهُ أَرْبَعُونَ امْرَأَةً، يَلُذْنَ بِهِ مِنْ قِلَّةِ الرِّجَالِ وَكَثْرَةِ النِّسَاءِ». رواه مسلم.
1825/18 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A time will come when a man will go about with charity from his gold and not find anyone to receive it, and when one man will be seen followed by forty women dependent upon him on account of the scarcity of men and the large number of women.” [Narrated by Muslim]
يلذن به: يعتصمن به.
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1) ذكرُ الأمر العجيب: كثرةُ المال بين يدي الناس حتىٰ لا يُرىٰ من يقبل الصدقة.
1) It tells us something amazing; money will be so abundant that it will not be possible to find a person accepting charity.
2) الإخبار عن الحروب والفتن في آخر الزمان مما يؤدي إلىٰ قتل الرجال، فتكثر النساء ويقلّ الرجال.
2) It informs about the wars and trials at the end of time, in which many men will be killed and thus women will become far greater in number than men.
19/1826 ــ وعَنْ أبي هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «اشْتَرَىٰ رَجُلٌ مِنْ رَجُلٍ عَقَاراً، فَوَجَدَ الَّذِي اشْتَرَىٰ الْعَقَارَ في عَقَارِهِ جَرَّةً فِيهَا ذَهَبٌ، فقالَ لَهُ الَّذِي اشْتَرَىٰ الْعَقَارَ: خُذْ ذَهَبَكَ، إنَّمَا اشْتَرَيْتُ مِنْكَ الأرْضَ، وَلَمْ أشْتَرِ الذَّهَبَ، وقالَ الَّذِي لَهُ الأرْضُ: إنَّمَا بِعْتُكَ الأرْضَ وَمَا فِيهَا، فَتَحَاكَمَا إلىٰ رَجُلٍ، فقالَ الَّذِي تَحَاكَمَا إلَيْهِ: أَلكُمَا وَلَدٌ ؟ قالَ أَحَدُهُمَا: لي غُلامٌ، وقالَ الآخَرُ: لي جَارِيَةٌ، قالَ: أَنْكِحَا الْغُلاَمَ الجَارِيَةَ، وَأَنْفِقُوا عَلىٰ أَنْفُسِهِمَا مِنْهُ، وَتَصَدَّقَا». متفقٌ عليه.
1826/19 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A man bought a piece of land from another man, and the one who bought the land found in his land a jar containing gold. The one who bought the land said to the other: ‘Take your gold. I only bought the land; I did not buy the gold.’ The one who owned the land said: ‘I sold you the land along with everything in it.’ So, they turned to a man seeking his judgment. The person they sought his judgment said to both of them: ‘Do you have any children?’ One of them said: ‘I have a son.’ The other said: ‘I have a daughter.’ He said: ‘Marry the girl to the boy and spend it on their living expenses, and give charity.’” [Narrated by Al-Bukhāri and Muslim]
1) بيان فضل الورع وترك ما فيه شبهة من المال، ووجوب ردّ الحقوق إلىٰ أهلها.
1) It points out the merit of religious prudence and abandonment of suspicious wealth, as well as the duty of returning things to those to whom they are due.
2) الحث علىٰ الصدق في التعامل، وعلىٰ التصدق والإنفاق في سبيل الله.
2) It urges us to be honest in dealing with others and to give charity in the way of Allah.
المدفون في الأرض من قِبَل الإنسان كذهب أو غيره، لا يُملك بملك الأرض، بل يكون للبائع؛ بخلاف المعادن التي أودعها الله تعالىٰ فيها فإنها تتبع الأرض.
Whatever one buries in a land, like gold or anything else, does not go to the ownership of someone who buys the land; rather, it still belongs to the seller. By contrast, metals naturally existing in the ground are attached to the land itself.
20/1827 ــ وعَنْهُ رضي الله عنه أَنّهُ سَمعَ رَسُولَ الله صلى الله عليه وسلم يقُولُ: «كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ إحْدَاهُمَا، فقالتْ لِصَاحِبَتِهَا: إنَّمَا ذَهَبَ بِابْنِكِ، وقالت الأُخْرَىٰ: إنَّمَا ذَهَبَ بِابْنِكَ، فَتَحَاكَمَا إلىٰ دَاوُدَ صلى الله عليه وسلم، فَقَضَىٰ بِهِ لِلْكُبْرَىٰ، فَخَرَجَتَا عَلىٰ سُلَيْمَانَ بنِ داودَ صلى الله عليه وسلم، فَأَخْبَرَتَاهُ، فقالَ: ائْتُوني بالسِّكّينِ أَشُقُّهُ بَيْنَهُمَا، فقالت الصُّغْرَىٰ: لا تَفْعَلْ، رَحِمَكَ اللهُ، هُوَ ابْنُهَا؛ فَقَضىَٰ بِهِ لِلصُّغْرَىٰ». متفق عليه.
1827/20 - He also reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “There were two women, each of whom had her son with her. A wolf came and took away the son of one of them. One of them said to the other: ‘The wolf took your son.’ The other said: ‘No, it took your son.’ Both of them referred the dispute to Dāwūd (David) (peace be upon him), who judged that the boy belonged to the older of them. Then, they went to Sulaymān (Solomon), David’s son, and told him the story. Solomon (peace be upon him) said: ‘Give me a knife so I may cut the child into two halves and give a half to each of them.’ Thereupon, the younger woman said: ‘Do not do it, may Allah show mercy to you. The child is hers.’ Upon that, he settled the dispute in favor of the younger woman.” [Narrated by Al-Bukhāri and Muslim]
1) جواز أن يحكم القاضي بالقرائن إذا كانت قوية.
1) It is permissible for the judge to give his ruling according to evidences, if they are strong enough.
2) استحباب تحرّي الحقّ بالحيل لاستخراج الحقوق.
2) It is recommended to seek the truth by means of tricks so as to give rights to those to whom they are due.
3) إن الفطنة والفهم نعمة من الله، لا تتعلق بِكبَرِ سِنٍ ولا بصغره.
3) Shrewdness and good understanding are favors from Allah Almighty. They do not depend on age, old or young.
21/1828 ــ وعن مردَاسٍ الأسْلَميِّ رضي الله عنه قَالَ: قَالَ النَّبيُّ صلى الله عليه وسلم: «يذْهبُ الصالحون الأوَّلُ فالأوَّلُ، وتَبْقَىٰ حُثالَةٌ كَحُثالَةِ الشَّعيرِ أوْ التَّمرِ، لا يُبَاليهمُ اللهُ بالةً». رواه البخاري.
1828/21 - Mirdās al-Aslami (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Righteous people will pass away one after another. Meanwhile, the dregs of people, like the waste of barley or date, will remain. Allah will not raise them in esteem.” [Narrated by Al-Bukhāri]
حثالة: الشيء الرديء.
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لا يباليهم الله بالة: لا يرفع لهم قدراً، ولا يقيم لهم وزناً.
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1) إن موت أهل العلم والصلاح من أشراط الساعة، ولا يبقىٰ في آخر الزمان إلا أهل الجهل، وأراذل الناس.
1) The death of scholars and righteous people is one of signs of the Hour. Only ignorant and mean people will remain at the end of time.
2) الحذر من أن يكون الإنسان من الحثالة، وَلْيحرِصْ علىٰ الاستقامة علىٰ أمر الله تعالىٰ، حتىٰ لو فسد أكثر الناس، لأن «الجماعة ما وافق الحق وإن كنت وحدك».
2) One should beware of being lowly and should be keen to hold fast to the religion of Allah, even if most people become corrupt. “Indeed, the true Jamā‘ah (group) is those who adhere to the truth, even if it consists of one person.”
22/1829 ــ وعن رفاعةَ بنِ رافعٍ الزُّرقيِّ رضي الله عنه قَالَ: جاء جبريلُ إلىٰ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَا تعُدُّونَ أهلَ بَدْرٍ فيكُمْ؟» قَالَ: «مِنْ أفْضَلِ المُسْلمينَ» أوْ كلمة نحْوَهَا. قَالَ: «وكَذلِكَ مَنْ شَهدَ بَدْراً مِنَ الملائكةِ». رواه البخاري.
1829/22 - Rifā‘ah ibn Rāfi‘ al-Zurqi (may Allah be pleased with him) reported: Gabriel came to the Prophet (may Allah’s peace and blessings be upon him) and said: “What do you consider the people of the Battle of Badr amongst you?” He said: “Among the best Muslims.” Or he said something similar. He said: “The same holds true for those angels who witnessed the Battle of Badr.” [Narrated by Al-Bukhāri]
1) فضيلة من شهد بدراً من الصحابة الكرام رضي الله عنهم، فهم من خيرة أصحاب النبي صلى الله عليه وسلم، وكذلك من شهد بدراً من الملائكة هم من خيرة الملائكة.
1) It shows the merit of those Companions who took part in the Battle of Badr. They were considered to be among the best Companions. Likewise, the angels who joined this battle are among the best angels.
2) بيان أن الملائكة تقاتل مع المؤمنين، وتثبت أقدامهم في قتالهم ضد أعداء الله.
2) It tells us that angels fight along with the believers and help them remain firm as they fight the enemies of Allah.
23/1830 ــ وعَنِ ابنِ عُمَرَ رضي الله عنهما قالَ: قالَ رَسُولُ الله عليه وسلم: «إذا أَنْزَلَ اللهُ تَعَالَىٰ بِقَوْمٍ عَذَاباً أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ، ثُمَّ بُعِثُوا عَلىٰ أَعْمَالِهِمْ». متفقٌ عليه.
1830/23 - 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: “When Allah wants to punish a people, the punishment befalls whoever is among them, and then they will be resurrected according to their deeds.” [Narrated by Al-Bukhāri and Muslim]
1) الحث علىٰ إصلاح النيات والأعمال، لأن مدار الحساب عليها.
1) It urges us to reform our intentions and deeds, for they will be the core of the reckoning.
2) حسن الخاتمة من الأمور الغيبية التي لا يعلمها إلا الله تعالىٰ.
2) A good end for a person is among matters of the unseen that are only known to Allah Almighty.
24/1831 ــ وعَنْ جَابرٍ رضي الله عنه قَالَ: كانَ جِذْعٌ يَقُومُ إلَيْهِ النَّبِيُّ صلى الله عليه وسلم، يَعْني في الخُطْبَةِ، فَلَمَّا وُضِعَ المِنْبَرُ، سَمِعْنَا لِلْجِذْعِ مِثْلَ صَوْتِ الْعِشَارِ حَتَّىٰ نَزَلَ النَّبِيُّ صلى الله عليه وسلم، فَوَضَعَ يَدَهُ عَلَيْهِ فَسَكَنَ.
1831/24 - Jābir (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) used to stand by a trunk of a date-palm tree - while delivering the sermon. When the pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel until the Prophet (may Allah’s peace and blessings be upon him) came down from the pulpit and placed his hand over it and it became quiet.”
وفي روايةٍ: فَلَمَّا كَانَ يَوْمُ الجُمُعَةِ قَعَدَ النَّبِيُّ صلى الله عليه وسلم علىٰ المِنْبَرِ، فَصَاحَتِ النَّخْلَةُ الَّتي كانَ يَخْطُبُ عِنْدَهَا، حَتىٰ كَادَتْ أَنْ تَنْشَقَّ.
Another narration reads: “When it was Friday, the Prophet (may Allah’s peace and blessings be upon him) sat on the pulpit. Thereupon, the date-palm tree at which he used to give sermons cried until it almost cracked.”
وفي روايةٍ: فَصَاحَتْ صيَاحَ الصَّبيِّ، فَنَزَلَ النَّبيُّ صلى الله عليه وسلم، حَتَّىٰ أخَذَهَا فَضَمَّهَا إلَيْهِ، فَجَعَلَتْ تَئِنُّ أَنِينَ الصَّبيِّ الَّذِي يُسَكَّتُ حَتَّىٰ اسْتَقَرَّتْ، قالَ: «بكَتْ عَلىٰ مَا كَانَتْ تَسمَعُ مِنَ الذِّكْرِ». رواه البخارِيُّ.
In yet another narration: “It cried like a child. Thereupon, the Prophet (may Allah’s peace and blessings be upon him) went down and embraced it while it continued moaning like a child being quietened. He said: ‘It was crying for the Dhikr (remembrance of Allah) it used to hear.’” [Narrated by Al-Bukhāri]
العشار: جمع عُشَراء، وهي الناقة التي انتهت في حملها إلىٰ عشرة أشهر.
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1) من آيات رسول الله صلى الله عليه وسلم وبيناته: حنين الجمادات إليه، لما تسمعه من الذكر.
1) One of the Prophet’s miraculous signs was the yearning of inanimate objects for him, for the Dhikr they used to hear from him.
2) إظهار عطف وشفقة رسول الله صلى الله عليه وسلم مع الجمادات، فهو رحمة للعالمين.
2) It shows the Prophet’s kindness and compassion towards inanimate objects. Indeed, he is a mercy for the entire world.
3) إن قلوب العباد تطمئن بذكر الله سبحانه، حتىٰ جميع المخلوقات مفطورة علىٰ هذه الطمأنينة {فَوَيل لِّلقَٰسِيَةِ قُلُوبُهُم مِّن ذِكرِ ٱللَّهِ}.
3) Hearts feel tranquil upon hearing mention of Allah. Even all creatures are naturally disposed to feel such tranquility. {Woe to those whose hearts are hardened upon hearing the reminder of Allah.}
25/1832 ــ وعَنْ أبي ثَعْلَبَةَ الخُشَنيِّ جُرْثُومِ بنِ نَاشِرٍ رضي الله عنه عَنْ رَسُولِ الله صلى الله عليه وسلم قالَ: «إنَّ اللهَ تَعَالىٰ فَرَضَ فَرائِضَ فَلا تُضَيِّعُوهَا، وَحَدَّ حُدُوداً فَلا تَعْتَدُوهَا، وَحَرَّمَ أَشْيَاءَ فَلا تَنْتَهِكوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ غَيْرَ نِسْيَانٍ فَلا تَبْحَثُوا عَنها». حديثٌ حسنٌ، رواه الدّارَقُطْني وَغَيْرُهُ[5].
1832/25 - Abu Tha‘labah al-Khushani Jurthūm ibn Nāshir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Allah Almighty has laid down certain obligations; so do not neglect them. He has laid down certain limits; so do not transgress them. And He has laid down certain prohibitions; so do not violate them. Also, He has remained silent about certain things, not out of forgetfulness; so do not ask about them.” [Narrated by Al-Dāraqutni and others; Hasan (sound)] [5]
1) النهي عن تضييع حدود الله أو تجاوزها، بل الواجب الوقوف عندها تعظيماً لأمر الله تعالىٰ.
1) It is prohibited to exceed the limits set by Allah or to violate His prohibitions. Rather, they must be avoided out of exaltation of the commands of Allah Almighty.
2) سعة رحمة الله بعباده ولطفه بهم، فما سكت عنه الشرع هو عافية للأمة {وَمَا كَانَ رَبُّكَ نَسِيّا}.
2) It shows how vast Allah’s mercy and kindness towards His servants are. The Shariah has remained silent about certain matters by way of facilitating things for the Ummah. {Your Lord is never forgetful.}
26/1833 ــ وعن عبد الله بن أبي أوْفىٰ رضي الله عنهما قَالَ: غَزَوْنا مع رَسُولِ الله صلى الله عليه وسلم سَبْعَ غَزَواتٍ نأكُلُ الجَرَادَ.
1833/26 - ‘Abdullah ibn Abu Awfa (may Allah be pleased with him and his father) reported: “We took part in seven battles along with the Prophet (may Allah’s peace and blessings be upon him) during which we ate locusts.”
وفي رواية: نأكُلُ معَهُ الجَرَادَ. متفق عليه.
Another narration reads: “We ate locusts along with him.” [Narrated by Al-Bukhāri and Muslim]
1) بيان صبر رسول الله صلى الله عليه وسلم وأصحابه رضي الله عنهم علىٰ شدة العيش وخشونته في سبيل إعلاء كلمة الله تعالىٰ.
1) It highlights the patience displayed by the Prophet (may Allah’s peace and blessings be upon him) and his Companions (may Allah be pleased with them) with austere and rough living conditions for the sake of elevating the word of Allah Almighty.
2) جواز أكل الجراد كيفما مات، لقوله صلى الله عليه وسلم: «أُحلَّتْ لنا مَيْتَتَانِ ودَمّانِ؛ فأمّا المَيْتَتَانِ: فالحوتُ والجَرادُ» الحديث، رواه أحمد.
2) It is permissible to eat locusts, whatever way they die, as the Prophet (may Allah’s peace and blessings be upon him) said: “Two dead animals and two types of blood are made lawful for us. The two dead animals are fish and locusts.” [Narrated by Ahmad]
27/1834 ــ وعن أبي هُرَيْرَةَ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم قَالَ: «لا يُلدَغُ المُؤمنُ من جُحْرٍ واحِدٍ مرَّتَيْن». متفقٌ عليه.
1834/27 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The believer should not be stung twice from the same hole.” [Narrated by Al-Bukhāri and Muslim]
1) علىٰ المؤمن أن يكون فطناً حذراً، فهذا من كمال الإيمان.
1) The believer should be smart and cautious, which is an aspect of complete faith.
2) دعت الشريعة أهل الإيمان إلىٰ كمال التيقظ والحذر، لأن هذا من مقومات نصرتهم، وأسباب قوتهم. {يَٰأَيُّهَا ٱلَّذِينَ ءَامَنُواْ خُذُواْ حِذرَكُم}.
2) The Shariah calls upon the believers to be completely cautious and alert. Indeed, these are among the elements and means of their strength and victory. {O you who believe, take your precautions.}
28/1835 ــ وَعَنْهُ قَالَ: قَالَ رَسُولُ الله عليه وسلم: «ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلاَ يَنْظُرُ إلَيْهِمْ، وَلاَ يُزَكِّيهِمْ، وَلَهُمْ عَذابٌ أَلِيمٌ: رَجُلٌ عَلَىٰ فَضْلِ مَاءٍ بِالْفَلاَةِ يَمْنَعُهُ مِنِ ابْنِ السَّبِيلِ، وَرَجُلٌ بَايَعَ رَجُلاً سِلْعَةً بَعْدَ الْعَصْرِ، فَحَلَفَ بِالله لأَخَذَهَا بِكَذَا وَكَذَا، فَصَدَّقَهُ وَهُوَ عَلَىٰ غَيْرِ ذلِكَ، وَرَجُلٌ بَايَعَ إمَاماً لاَ يُبَايِعُهُ إلَّا لِدُنْيَا، فَإنْ أَعْطَاهُ مِنْهَا وَفَىٰ، وَإنْ لَمْ يُعْطِهِ مِنْهَا لَمْ يَفِ». متَّفق عليهِ.
1835/28 - He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “There are three (types of) people with whom Allah will neither speak on the Day of Judgment nor purify them, and there will be a painful punishment for them: A person who has superfluous water in a desert and he refuses to give it to the traveler; a person who sells a commodity to another person after the ‘Asr prayer and swears by Allah that he has bought it at such-and-such price, and the buyer pays him accordingly though in reality it was not true; and a person who pledges allegiance to a ruler just for some worldly benefit, and then if the ruler bestows on him (something out of that), he fulfills his pledge; yet if does not give him, he does not fulfill it.” [Narrated by Al-Bukhāri and Muslim]
فضل ماء: ماء زائد عن حاجته.
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1) من أفضل الصدقة سقي الماء، ولا يجوز منع فضل الماء.
1) One of the best forms of charity is giving water. It is not permissible to withhold superfluous water from those who need it.
2) تحريم الغش والغدر والبخل، لأنها من الكبائر .
2) Cheating, treachery, and stinginess are prohibited. They are major sins.
3) ثبوت صفة الكلام لله _عز وجل_ ، فهو سبحانه يتكلم بما شاء، وكيف شاء.
3) It affirms the attribute of speech for Allah Almighty. He speaks whatever and however He wills.
4) التشديد من نكث البيعة، والخروج علىٰ إمام المسلمين، لما في ذلك من تفريق الكلمة، وإضعاف شوكة الأمة.
4) It gives a stern warning against violating one’s pledge of allegiance and revolting against the Muslim ruler, for this causes disunity and weakness among Muslims.
ما ورد في الأحاديث من إثبات النظر لله تعالىٰ فالمراد معنيان:
With regard to the attribute of looking established for Allah Almighty in the Hadīths, this has two meanings:
ــ الأول: النظر العام، فإنه لا يخفىٰ علىٰ نظره شيء جل وعلا.
1. General looking: Indeed, nothing escapes Allah’s sight, be it small or great.
ــ الثاني: النظر الخاص، وهو نظر الرحمة، وهو المعنيّ في الحديث، فإن الله لا ينظر إليهم نظر رحمة، فنثبت لله تعالىٰ النظر العام، ولازم معناه، وهو النظر الخاص.
2. Special looking: That is the looking of mercy, which is the meaning intended in the above Hadīth. Indeed, Allah will not look at those people with mercy. So, we affirm for Allah Almighty the attribute of general looking as well as special looking, which is included therein.
29/1836 ــ وَعَنْهُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «بَيْنَ النَفْخَتَيْنِ أَرْبَعُونَ» قَالُوا: يَا أَبَا هُرَيْرَةَ، أَرْبَعُونَ يَوْماً ؟ قَالَ: أَبيْتُ، قَالُوا: أَرْبَعُونَ سَنَةً ؟ قَالَ: أَبَيْتُ، قَالُوا: أَرْبَعُونَ شَهْراً؟ قَالَ: أَبَيْتُ، «وَيَبْلَىٰ كُلُّ شَيْءٍ مِنَ الإنْسَانِ إلَّا عَجْبَ الذَّنَبِ، فِيهِ يُرَكَّبُ الْخَلْقُ، ثُمَّ يُنزِّلُ اللهُ مِنَ السَمَاءِ مَاءً، فَيَنْبُتُونَ كَمَا يَنْبُتُ البَقْلُ». متَّفقٌ عَلَيْهِ.
1836/29 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There will be forty between the two times of blowing the Trumpet.” They said: “O Abu Hurayrah, forty days?” He gave no answer. They said: “Forty years?” He gave no answer. So, they said: “Forty months?” He gave no answer. “Everything of the human body will perish except the coccyx bone, and from that bone Allah will reconstruct the whole body. Then, Allah will send down water from the sky and people will grow like vegetation grows.” [Narrated by Al-Bukhāri and Muslim]
أبيت: امتنعت عن القول بتعيين ذلك.
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عجب الذنب: عظم لطيف في أسفل الصلب، وهو المشهور بـ (رأس العصعص).
The coccyx bone: the small bone at the bottom of the spine.
البقل: كل نبات اخضرت به الأرض.
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1) بيان قدرة الله سبحانه وتعالىٰ علىٰ النشأة الثانية، وبعث من في القبور ليوم الحشر.
1) It shows the ability of Allah Almighty to repeat the creation and resurrect those in the graves for the Day of Judgment.
2) إظهار كيفية إعادة الخلق مرة أخرىٰ، وهذا من أمور الغيب التي نؤمن بها كما وردت بها النصوص من غير تكلُّف.
2) It sheds light on the process of repeating the creation, one of the matters of the unseen in which we are required to believe as they are reported, without adding or omitting anything.
3) إمساك الصحابي عما لا علم له به، وهذا من تمام ورعه، وعلو فضله، رضي الله عنه.
3) The Companion Abu Hurayrah would not talk about something he had no knowledge about, which indicates his religious prudence and merit - may Allah be pleased with him.
30/1837 ــ وعَنْهُ قَالَ: بَيْنَمَا النَّبِيُّ صلى الله عليه وسلم في مَجْلِسٍ يُحَدِّثُ الْقَوْمَ، جَاءَهُ أَعْرَابِيٌّ، فَقَالَ: مَتَىٰ السَّاعَةُ؟ فَمضىٰ رَسُولُ الله عليه وسلم يُحَدّثُ، فَقَالَ بَعْضُ الْقَوْمِ: سَمعَ مَا قَالَ، فَكَرِهَ مَا قَالَ، وَقَالَ بَعْضهُمْ: بَلْ لَمْ يَسْمَع، حَتَّىٰ إذَا قَضَىٰ حَدِيثَهُ قَالَ: «أَيْنَ السَّائِلُ عَنِ السَّاعَةِ ؟» قَالَ: هَا أنا يَا رَسُولَ الله. قَالَ: «إذَا ضُيِّعَتِ الأمَانَةُ فَانْتَظِرِ السَّاعَةَ» قَالَ: كَيْفَ إضَاعَتُهَا ؟ قَالَ: «إذَا وُسِّدَ الأمْرُ إلىٰ غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ». رواه البُخاري.
1837/30 - He also reported: “While the Prophet (may Allah’s peace and blessings be upon him) was saying something in a gathering, a Bedouin came and asked him: ‘When will the Hour take place?’ The Prophet (may Allah’s peace and blessings be upon him) continued his talk. So some people said that the Prophet had heard the question, but did not like what that Bedouin had asked, while some others said that he had not heard it. When the Prophet (may Allah’s peace and blessings be upon him) finished his speech, he said: ‘Where is the questioner, who inquired about the Hour?’ The Bedouin said: ‘I am here, O Messenger of Allah.’ Then, the Prophet said: ‘When the trust is lost, then wait for the Hour.’ The Bedouin said: ‘How will that be lost?’ The Prophet said: ‘When authority is assigned to those unfit for it, then wait for the Hour.’” [Narrated by Al-Bukhāri]
وُسِّد: أُسند .
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1) الرسول صلى الله عليه وسلم ــ وهو سيد ولد آدم ــ لا يعلم الغيب، إلا ما أطلعه الله تعالىٰ عليه.
1) Although the Prophet (may Allah’s peace and blessings be upon him) is the leader of all the children of Adam, he did not know the unseen, except for what Allah Almighty revealed to him.
2) التحذير من تضييع الأمانة، وأنه يجب أن يولَّىٰ المناصب من هو أهل لها ، فهذا من حفظ الأمانات.
2) It warns against neglecting the trust. It also notes that leadership positions should be assigned to those who are qualified for it. This falls under the fulfillment of the trust.
3) تنبيه المسلمين لوجوب جعل الأمر في أهله، ومن ذلك: أخذ العلم والفتوىٰ عن الأكابر من ذوي العلم والمنهج الصحيح، قال صلى الله عليه وسلم: «البركة مع أكابرهم». رواه الحاكم.
3) It calls the Muslims’ attention to the duty of assigning responsibilities to those qualified to undertake them. This includes taking knowledge and Fatwas from those who possess adequate knowledge and follow the right methodology. The Prophet (may Allah’s peace and blessings be upon him) said: “Blessing lies with their seniors.” [Narrated by Al-Hākim]
31/1838 ــ وَعَنْهُ أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «يُصَلُّونَ لَكُمْ، فَإنْ أَصَابُوا فَلَكُمْ، وَإنْ أَخْطَؤُوا فَلَكُمْ وَعَلَيْهِمْ». رواهُ البُخاريُّ.
1838/31 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “They lead you in prayers. If they do well, you will be rewarded; but if they make mistakes, you will receive the reward and the mistake will be theirs.” [Narrated by Al-Bukhāri]
1) الإمام ضامن، وخطأ الإمام لا يؤثّر في صحة صلاة المأموم.
1) The Imam is a guarantor, and his mistakes do not affect the validity of the prayer of those he leads in prayer.
2) الحث علىٰ الصبر علىٰ ولاة الأمر المسلمين إن هم أساؤوا في الصلاة، أو لم يصلوها علىٰ وقتها، والواجب عدم الخروج وإثارة الناس عليهم، ونشر مساوئهم، لأن هذا سببٌ للفساد في البلاد، وبين العباد.
2) It urges us to show patience with the Muslim rulers, if they do badly with regard to prayer or do not offer it on time. We are required not to revolt against them, incite people against them, or publicize their faults. Indeed, this would cause corruption and mischief in the land and among people.
32/1839 ــ وَعَنْهُ رضي الله عنه: {كُنتُم خَيرَ أُمَّةٍ أُخرِجَت لِلنَّاسِ} قَالَ: خَيْرُ النَّاسِ لِلنَّاسِ يَأْتُونَ بِهِمْ في السَّلاسِلِ في أَعْنَاقِهِمْ حَتَّىٰ يَدْخُلُوا في الإسْلاَمِ.
1839/32 - He also reported: “{You are the best nation ever raised for mankind} The best for mankind are those who bring them with chains round their necks till they embrace Islam.”
33/1840 ــ وَعَنْهُ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «عَجِبَ اللهُ _عز وجل_ مَنْ قَوْمٍ يَدْخُلُونَ الْجَنَّةَ في السَّلاَسِلِ». رواهُما البُخاري.
1840/33 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah Almighty wonders at those people who will enter Paradise in chains.” [Narrated by Al-Bukhāri]
مِعْنَاهُ: يُؤْسَرُونَ وَيقيَّدُونَ، ثُمَّ يُسْلِمُونَ، فَيَدْخُلُونَ الْجَنَّةَ.
It means that they are taken captives and put in chains and then they embrace Islam and enter Paradise.
1) خير الأمم هذه الأمة الوسط؛ التي تخرج الناس من الظلمات إلىٰ النور.
1) The best of all nations is this moderate Ummah, which brings people out of darkness into light.
2) الحث علىٰ الأمر بالمعروف والنهي عن المنكر؛ لما فيه من المصالح الظاهرة والخفية، فهو علامة خيرية هذه الأمة.
2) They encourage enjoining good and forbidding evil, which serves apparent and hidden interests. This is, indeed, the sign of the superiority of this Ummah.
34/1841 ــ وَعَنْهُ عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «أحبُّ البلادِ إلىٰ الله مَسَاجِدُهَا، وأبْغَضُ البلادِ إلىٰ الله أسْواقُهَا». رواهُ مسلم.
1841/34 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The places that are dearest to Allah are the mosques, and the places that are most hateful to Allah are the markets.” [Narrated by Muslim]
35/1842 ــ وَعَنْ سَلْمَانَ الْفَارِسِيِّ رضي الله عنه مِنْ قَوْلِهِ قَالَ: لاَ تكُونَنَّ إنِ اسْتَطَعْتَ أَوَّلَ مَنْ يَدْخُلُ السُّوقَ، وَلاَ آخِرَ مَنْ يَخْرُجُ مِنْهَا، فَإنَّهَا مَعْرَكَةُ الشَّيْطَانِ، وَبِهَا يَنْصُبُ رَايتَهُ، رواهُ مسلم هكذا.
1842/35 - Salmān al-Fārisi (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If you can, do not be the first to enter the market or the last to leave it, for there is the arena of Satan and he raises his standard in it.” [Narrated by Muslim]
وَرَوَاهُ البَرْقَانِيُّ في صحيحه عَنْ سَلْمَانَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لا تكُنْ أَوَّلَ مَنْ يَدْخُلُ السُّوقَ، وَلا آخِرَ مَنْ يَخْرُجُ مِنْهَا، فِيهَا بَاضَ الشَّيْطَانُ وَفَرَّخَ».
In another narration by Al-Barqāni in his Sahīh, Salmān reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not be the first to enter the market or the last to leave it, for Satan reproduces there.”
1) المساجد أحب البقاع إلىٰ الله، لأنها محل ذكره وعبادته، وغير ذلك من مصالح الأمة، في خير دينها ودنياها.
1) Mosques are the dearest places to Allah, for there He is remembered and worshiped, and the worldly and religious interests of the Ummah are served.
2) التحذير من أماكن الغفلة كالأسواق، فإنها مأوىٰ الشياطين.
2) They warn against places where people are usually inattentive, like the markets, for the devils reside there.
3) إثبات صفتَي الحب والبغض لله _عز وجل_ علىٰ الوجه اللائق بكماله، فهو سبحانه يحب ما فيه الخير والصلاح، ويبغض ما فيه الشر والفساد.
3) The two attributes of love and hate are established for Allah Almighty in the way that befits His perfection. He, exalted be He, loves all that is good and right and hates all that is evil and wrong.
36/1843 ــ وَعَنْ عَاصِمٍ الأَحْوَلِ عَنْ عَبْدِ الله بْنِ سَرْجِسَ رضي الله عنه قَالَ: قُلْتُ لِرَسُولِ الله صلى الله عليه وسلم: يَا رَسُولَ الله، غَفَرَ الله لَكَ، قَالَ: «وَلَكَ» قَالَ عَاصِمٌ: فَقلْتُ لَهُ:اسْتَغْفَرَ لَكَ رَسُولُ الله ؟ قَالَ: نَعَمْ وَلَكَ، ثُمَّ تَلاَ هذِهِ الآيَةَ: {وَٱستَغفِر لِذَنبِكَ وَلِلمُؤمِنِينَ وَٱلمُؤمِنَٰتِ} [محمَّد: 19]. رَواهُ مُسلم.
1843/36 - ‘Āsim al-Ahwal reported that ‘Abdullah ibn Sarjis (may Allah be pleased with him) reported: “I said to the Messenger of Allah (may Allah’s peace and blessings be upon him): ‘O Messenger of Allah, may Allah forgive you.’ He said: ‘And you.’” ‘Āsim said: “I asked him: ‘Did the Messenger of Allah ask forgiveness for you?’ He said: ‘Yes, and for you’, and he recited this verse: {And seek forgiveness for your sins and for the [the sins of] the believing men and women.} [Surat Muhammad: 19]” [Narrated by Muslim]
1) إن سؤال الاستغفار من الرسول صلى الله عليه وسلم قد وقع في حياته فقط، أما بعد موته فلا يجوز لأحد أن يطلب الاستغفار من النَّبيِّ صلى الله عليه وسلم، ولكنَّا نطلب من الله تعالىٰ أن يرزقنا شفاعته.
1) People would ask the Prophet (may Allah’s peace and blessings be upon him) to ask forgiveness for them when he was alive. After his death, however, it is impermissible to make such a request from him. But we may only implore Allah Almighty to grant us his intercession.
2) إن من كرامات أهل الإيمان أن استغفر لهم رسول الله صلى الله عليه وسلم كما هو نص القرآن.
2) It is a great honor for the believers that the Prophet (may Allah’s peace and blessings be upon him) asked forgiveness for them, as revealed in the Qur’an.
37/1844ــ وعن أبي مسعود الأنْصاريِّ رضي الله عنه قَالَ: قَالَ النَّبيُّ صلى الله عليه وسلم: «إنَّ ممَّا أدْرَكَ النَّاسُ من كَلام النُّبُوَّة الأولىٰ: إذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شئْتَ». رواه البخاري.
1844/37 - Abu Mas‘ūd al-Ansāri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Some speech of the previous prophets which has reached people is: If you have no sense of shame, then do as you wish.” [Narrated by Al-Bukhāri]
1) الأمر بالحياء مأثور عن الأنبياء المتقدمين، فالحياء شعبة من شعب الإيمان.
1) The previous prophets are reported to have enjoined modesty, which is one of the branches of faith.
2) الحياء خلق فاضل، يحمل علىٰ فعل الجميل وترك الرذيل.
2) Modesty is a virtuous moral that prompts a person to do what is commendable and shun what is reprehensible.
ولم تستحي فاصنع ما تشاء
If you have no sense of shame or fear the consequences,
إذا لم تخش عاقبة الليالي
then do whatever you wish.
وفي الدنيا إذا ذهب الحياء
If modesty were to go away,
فلا والله ما في العيش خير
nothing good would remain in this world.
ويبقىٰ العود ما بقي اللحاء
Modesty acts like a cover
يعيش المرء ما استحيا بخير
that maintains one’s wellbeing as long as he adopts it.
38/1845 ــ وعن ابن مسعُود رضي الله عنه قَالَ: قَالَ النَّبيُّ صلى الله عليه وسلم: «أوَّلُ مَا يُقْضَىٰ بينَ النَّاسِ يَوْمَ القيَامَةِ في الدِّمَاءِ». متفقٌ عليه.
1845/38 - Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The first thing to be settled among people on the Day of Judgment will be the cases of bloodshed.” [Narrated by Al-Bukhāri and Muslim]
1) الصلاة، هي أول ما يُحاسَب عليه العبد من حقوق الله، وأما في حقوق العباد فأول ما يُقضَىٰ بينهم في الدماء.
1) Prayer is the first thing about which one will be questioned on the Day of Judgment with regard to the rights of Allah Almighty. As regards people’s rights, the cases of bloodshed will be the first to be settled.
2) يعظم الذنب بحسب عظم المفسدة، وتفويت المصلحة؛ ولهذا عَظُم شأنُ الدماء، لما فيه من الضرر بحصول القتل وتفويت مصلحة النفس.
2) The greater evil and the missed benefit, the more serious the sin is. Hence, killing is of great significance, given the severe harm caused, i.e. death and deprivation of life.
39/1846 ــ وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ رَسُولُ الله عليه وسلم: «خُلقَتِ المَلائِكَةُ مِنْ نُورٍ، وَخُلِقَ الجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ». رواهُ مسلم.
1846/39 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Angels were created from light, jinn were created from a smokeless flame of fire, and Adam was created from what is described to you.” [Narrated by Muslim]
المارج: ما اختلط من أحمر وأصفر وأخضر، وهذا مشاهد في النار.
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مما وصف لكم: من الطين، بحسب ما ورد صفته في القرآن.
From what is described to you: from clay, as revealed in the Qur’an.
1) التنبيه علىٰ عظيم قدرة الله الذي لا يعجزه شيء، فقد فاوت بين أصل المخلوقات لحِكَم بالغة.
1) It notes the tremendous power of Allah Almighty which nothing can escape. Out of His profound wisdom, He made creatures of divergent origins.
2) إن طبائع البشر متفاوتة بحسب تربة الأرض؛ لكنَّ المؤمنَ يهذب نفسه وأخلاقه، بالإيمان والعمل الصالح: بالتزام الأوامر، واجتناب النواهي، فبذلك تزكو النفوس.
2) People have different natural dispositions, depending on the soil of the earth. Yet, the believer disciplines himself and refines his morals through faith and good deeds. To this end, he observes the religious commands and prohibitions, which in turn, purifies his soul.
40/1847 ــ وَعَنْهَا رضي الله عنها قَالَتْ: كَانَ خُلُقُ نَبِيِّ الله صلى الله عليه وسلم الْقُرآنَ. رواهُ مُسْلِم في جُملَةِ حَدِيثٍ طَويلٍ.
1847/40 - She also reported: “The character of the Prophet (may Allah’s peace and blessings be upon him) was the Qur’an.” [Narrated by Muslim] This is part of a long Hadīth.
1) إذا أراد العبد أن يتخلق بأخلاق رسول الله صلى الله عليه وسلم فعليه أن يتخلق بأخلاق القرآن.
1) One who wants to assume the Prophet’s morals should assume the morals revealed in the Qur’an.
2) علو منزلة الأخلاق في الإسلام؛ فهي من مقتضيات شجرة التوحيد الطيبة التي تثمر عملاً صالحاً، وخلقاً فاضلاً.
2) Good morals enjoy a great status in Islam. They are from the requirements of the good tree of monotheism, which yields righteous deeds and virtuous morals.
41/1848 ــ وَعَنْها قَالَتْ: قالَ رَسُولُ الله عليه وسلم: «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءهُ» فَقُلْتُ: يَا رَسُولَ الله، أَكَرَاهِيَةُ المَوْتِ؟ فَكُلُنَا نَكْرَهُ المَوْتَ، قَالَ: «لَيْسَ كَذلِكَ، وَلكِنَّ المُؤْمِنَ إذَا بُشِّرَ بِرَحْمَةِ الله وَرِضْوَانِهِ وَجَنَّتِهِ أَحَبَّ لِقَاءَ الله، فَأَحَبَّ اللهُ لِقَاءهُ، وَإنَّ الْكَافِرَ إذَا بُشِّرَ بِعَذَابِ الله وَسَخَطِهِ، كَرِهَ لِقَاءَ الله، وَكَرِهَ اللهُ لِقَاءَهُ». رواهُ مسلم.
1848/41 - She also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever loves to meet Allah, Allah loves to meet him; and whoever dislikes to meet Allah, Allah dislikes to meet him.” I said: “O Messenger of Allah, do you mean the dislike of death? We all dislike death.” He said: “This is not the case. But when the believer is given glad tidings about the mercy, pleasure, and Paradise of Allah, he loves to meet Allah, and Allah too loves to meet him; and when the disbeliever is given tidings about the punishment and wrath of Allah, he dislikes to meet Allah, and Allah too dislikes to meet him.” [Narrated by Muslim]
1) إن حب لقاء الله أو كراهية لقائه يكون عند النزع وخروج الروح، لما يرىٰ العبد من البشارة له بالجنة أو النار.
1) Love or hate for meeting Allah Almighty occurs at the time of death, as the soul departs the body and one is given tidings about entering Paradise or Hellfire.
2) لا يُلام العبد علىٰ كراهية الموت المفطور عليها، وهذا من رحمة الله تعالىٰ بعباده.
2) One is not to blame for the innate hate he feels towards death. This is mercy from Allah Almighty.
42/1849 ــ وَعَنْ أُمِّ المُؤْمِنِينَ صَفِيَّةَ بِنْتِ حُيَيٍّ رضي الله عنها قَالَتْ: كَانَ النَّبِيِّ صلى الله عليه وسلم مُعْتَكِفاً، فَأَتَيْتُهُ أَزُورُهُ لَيْلاً، فَحَدَّثْتُهُ، ثُمَّ قُمْتُ لأَنْقَلِبَ، فَقَامَ مَعِي لِيَقْلِبَني، فَمَرَّ رَجُلاَنِ مِنَ الأَنْصَارِ رضي الله عنهما، فَلَمَّا رَأَيَا النَّبِيَّ صلى الله عليه وسلم أَسْرَعَا، فَقَالَ صلى الله عليه وسلم: «عَلَىٰ رِسْلِكُمَا، إنَّهَا صَفِيَّةُ بِنْتُ حُييٍّ» فَقَالاَ: سُبْحَانَ الله يَا رَسُولَ الله ! فَقَالَ: «إنَّ الشَّيْطَانَ يَجْرِي مِن ابْنِ آدَمَ مَجْرَىٰ الدَّمِ، وَإنِّي خَشِيتُ أَنْ يَقْذِفَ في قُلُوبِكُمَا شَرّاً ــ أَوْ قَالَ ــ شَيْئاً». متفقٌ عليه.
1849/42 - The Mother of the Believers Safiyyah bint Huyayy (may Allah be pleased with her) reported: “I went to visit the Prophet (may Allah’s peace and blessings be upon him) while he was in I‘tikāf (retirement in the mosque) by night. After having talked to him, I got up to return home and he got up to accompany me. At that moment, two men from the Ansār (Supporters) passed by. When they saw him, they quickened their pace. Thereupon, the Prophet (may Allah’s peace and blessings be upon him) said to them: ‘Slow down, she is Safiyyah bint Huyayy.’ They said: ‘Glory be to Allah, O Messenger of Allah!’ He added: ‘The devil circulates in the son of Adam like blood. I feared lest he should cast evil thoughts in your hearts.’” [Narrated by Al-Bukhāri and Muslim]
لأنقلب: ارجع إلىٰ البيت.
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علىٰ رِسلكما: علىٰ هَوْنٍ في المشي دون سرعة.
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1) إظهار حسن خلق النَّبيِّ صلى الله عليه وسلم في معاملة أهله، فقد كان يودّعهم عند الفراق.
1) It shows how the Prophet (may Allah’s peace and blessings be upon him) dealt gently with his wives, as he used to bid them farewell on leaving.
2) علىٰ العبد أن يزيل أسباب الوساوس من قلبه؛ بدفع الشبهات التي قد تُذكر عنه وعن أهله، فالبيان يطرد الشيطان.
2) One should rid his heart of the causes of insinuations by clearing suspicions regarding himself and his family. Clarity blocks the devil’s ways.
3) إذا حَدَث للعبد ما يُتعجب منه فَلْيقلْ: سبحان الله!
3) When a person sees something amazing, let him say: Glory be to Allah!
4) جواز زيارة المرأة زوجها في الاعتكاف، وجواز اشتغال المعتكف بالأمور المباحة.
4) It is permissible for a woman to visit her husband while he is in I‘tikāf; and a man in I‘tikāf may engage in permissible things other than worship.
43/1850 ــ وَعَنْ أَبِي الفَضْلِ العَبَّاسِ بْنِ عَبْدِ المُطَّلِبِ رضي الله عنه قَالَ: شَهِدْتُ مَعَ رَسُولِ الله صلى الله عليه وسلم يَوْمَ حُنَيْنٍ، فَلَزِمْتُ أَنا وَأَبُو سُفْيَانَ بنُ الحَارِثِ بنِ عبْدِ المُطَّلِبِ رَسُولَ الله صلى الله عليه وسلم، فَلَمْ نُفَارِقْهُ، وَرَسُولُ الله صلى الله عليه وسلم عَلَىٰ بَغْلَةٍ لَهُ بَيْضَاءَ، فَلَمَّا الْتَقَىٰ المُسْلِمُونَ وَالمُشْرِكُونَ وَلَّىٰ المُسْلِمُونَ مُدْبِرِينَ، فَطَفِقَ رَسُولُ الله صلى الله عليه وسلم يَرْكُضُ بَغْلَتَهُ قِبَلَ الْكُفَّارِ، وأنا آخَذٌ بِلِجَامِ بَغْلَةِ رَسُولِ الله صلى الله عليه وسلم أَكُفُّهَا إرَادَةَ أَنْ لاَ تُسْرِعَ، وَأَبُو سُفْيَانَ آخِذٌ بِرِكَابِ رَسولِ الله عليه وسلم، فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «أَيْ عَبَّاسُ نَادِ أَصْحَابَ السَّمُرةِ» قَالَ العَبَّاسُ ــ وَكَانَ رَجُلاً صيِّتاً ــ فَقُلْتُ بِأَعْلَىٰ صَوْتي: أَيْنَ أَصْحَابُ السَّمُرَةِ، فَوَاللهِ لَكَأَنَ عَطْفَتَهُمْ حِينَ سَمِعُوا صَوْتي عَطْفَةُ الْبقَرِ عَلَىٰ أَوْلاَدِها، فَقَالُوا: يَا لَبَّيْكَ يَا لَبَّيْكَ، فَاقْتَتَلُوا هُمْ وَالكُفَّارُ، وَالدَّعْوَةُ في الأَنْصَارِ يَقُولُونَ: يَا مَعْشَرَ الأَنْصَارِ، يَا مَعْشَرَ الأَنْصَارِ، ثُمَّ قُصِرَتِ الدَّعْوَةُ عَلَىٰ بَنِي الْحَارِثِ بنِ الْخَزْرَجِ، فَنَظَرَ رَسُولُ الله صلى الله عليه وسلم وَهُوَ عَلَىٰ بَغْلَتِهِ كَالمُتطَاوِلِ عَلَيْهَا إلَىٰ قِتَالِهِمْ، فَقَالَ: «هذَا حِينَ حَمِيَ الْوَطِيسُ» ثُمَّ أَخَذَ رَسُولُ الله صلى الله عليه وسلم حَصَيَاتٍ، فَرَمَىٰ بِهِنَّ وجُوهَ الْكُفَّارِ، ثُمَّ قَالَ: «انْهَزَمُوا وَرَبِّ مُحَمِّدٍ»، فَذَهَبْتُ أَنْظُرُ فَإذَا الْقِتَالُ عَلَىٰ هَيْئَتِهِ فِيمَا أَرَىٰ، فَوَاللهِ مَا هُوَ إلَّا أَنْ رَمَاهُمْ بِحَصَيَاتِهِ، فَمَا زِلْتُ أَرَىٰ حَدَّهُمْ كَلِيلاً، وَأَمْرَهُمْ مُدْبِراً. رواه مسلم.
1850/43 - Abu al-Fadl al-‘Abbās ibn ‘Abd al-Muttalib (may Allah be pleased with him) reported: “I witnessed the Battle of Hunayn with the Messenger of Allah (may Allah’s peace and blessings be upon him). Abu Sufyān ibn al-Hārith ibn ‘Abd al-Muttalib and I stuck with the Messenger of Allah and did not leave him. He was riding on his white mule. When Muslims met the disbelievers on the battlefield, Muslims retreated, but the Messenger of Allah began to spur his mule on towards the disbelievers. I was holding onto the bridle of the Prophet’s mule and restraining it from going very fast. Abu Sufyān was holding the stirrup of the Prophet’s mule. The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘O ‘Abbās, call out the people of Samurah.’ I, a loud-voiced man, called out at the top of my voice: ‘Where are the people of Samurah?’ And by Allah, when they heard my voice, they came back as cows come back to their calves and they said: ‘We are here, we are here!’ They began to fight the disbelievers. Then, there was a call to the Ansār: ‘O you people of the Ansār! O people of the Ansār!’ Banu al-Hārith ibn al-Khazraj were the last to be called. The Messenger of Allah (may Allah’s peace and blessings be upon him), who was riding on his mule, watched their fight, stretched his neck forward, and said: ‘This is the time when the fight is raging hot.’ Then, he took (some) pebbles and threw them in the faces of the disbelievers and said: ‘By the Lord of Muhammad, they are defeated.’ I went round and saw that the battle was in the same condition that I had seen it. And, by Allah, it remained in that same condition until he threw the pebbles. I continued to watch until I saw that their force had faded and they began to retreat.” [Narrated by Muslim]
«الْوَطِيسُ»: التَّنُّورُ، وَمَعْنَاهُ: اشْتَدَّتِ الْحَرْبُ. وَقَوْلُهُ «حَدَّهُمْ» هُوَ بِالحَاءِ المُهْمَلَةِ، أي:بَأْسَهُمْ.
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لجام: ما تشد به الدابة.
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أصحاب السَّمُرة: هم أصحاب بيعة الرضوان، والسمرة هي الشجرة التي بايع الصحابة تحتها رسول الله صلى الله عليه وسلم يومئذ.
The people of Samurah are the people who gave the Ridwān pledge of allegiance. Samurah was the tree under which the Companions gave the pledge to the Prophet (may Allah’s peace and blessings be upon him).
صيِّتاً: قوي الصوت عاليه.
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عطْفَتَهم: إقبالهم ورجوعهم. كليلاً: ضعيفاً.
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1) بيان شجاعة النَّبيِّ صلى الله عليه وسلم وإقدامه في الحروب وثباته ، حين تقدم إلىٰ العدو بنفسه.
1) It sheds light on the Prophet’s bravery and firmness during battles, as he headed towards the enemy by himself.
2) علىٰ العبد ألا يُعجب بقوته أو بعلمه أ و بماله، بل يستعين بالله _عز وجل_، ويفوّض أمره إليه.
2) One should not get conceited about his strength, knowledge, or wealth. Rather, he should seek help from Allah Almighty and entrust his affairs to Him.
3) بيان سرعة رجوع الصحابة رضي الله عنهم إلىٰ الحق عند تذكيرهم به، وهذا هو شأن الموفَّق من المؤمنين.
3) It shows how the Companions (may Allah be pleased with them) returned quickly to the truth when they were reminded of it. That is the proper attitude of the believers.
4) قد تظهر الفئة الباطلة الكافرة علىٰ الفئة المؤمنة إن حصل من المؤمنين مخالفة شرعية، فالتزام المؤمنين بدينهم، من أكبر دواعي نصرهم.
4) The disbelieving group may attain victory over the believing group, if the latter engages in religious violations. Indeed, the believers’ adherence to their religion is one of the best means for obtaining victory.
44/1851 ــ وَعَن أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «أَيُّهَا النَّاسُ إنَّ اللهَ طَيِّبٌ لاَ يَقْبَلُ إلَّا طَيِّباً، وَإنَّ اللهَ أَمَرَ المُؤْمِنِينَ بِمَا أَمَرَ بِهِ المُرْسَلِينَ، فَقَالَ تَعَالىٰ: {يَٰأَيُّهَا ٱلرُّسُلُ كُلُواْ مِنَ ٱلطَّيِّبَٰتِ وَٱعمَلُواْ صَٰلِحًا} [المؤمنون: 51]، وَقَالَ تَعَالَىٰ: { يَٰأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقنَٰكُم} [البقرة: 172] ثُمَّ ذَكَرَ: «الرَّجُلَ يُطِيلُ السَّفَرَ، أَشْعَثَ أَغْبَرَ، يَمُدُّ يَدَيْهِ إلَىٰ السَّمَاءِ: يَا رَبِّ يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّىٰ يُسْتَجَابُ لِذلِكَ؟!». رواه مسلم.
1851/44 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “O people, indeed, Allah is good and only accepts what is good; and indeed Allah commands the believers with what He commanded the messengers. He says: {O messengers, eat from the lawful things and act righteously.} [Surat al-Mu’minūn: 51] He also says: {O you who believe, eat of the good things We have provided for you.} [Surat al-Baqarah: 172]” Then, he mentioned [the case] of a man who, having journeyed far, disheveled and dusty, who spreads out his hands to the sky saying: “O Lord, O Lord,” while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished unlawfully, so how can his supplication be answered? [Narrated by Muslim]
أشعث: متفرق شعر الرأس.
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أغبر: مغبرّ الوجه من العناء والتعب.
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1) صفات الله سبحانه وتعالىٰ كلها صفات كمال، منزهةٍ عن النقص والعيب.
1) All attributes of Allah Almighty are attributes of perfection and free from any deficiency or defect.
2) الحث علىٰ الإنفاق من المال الحلال، فهو المتقبل عند الله.
2) It urges us to spend from lawfully-gained money. Only that can be accepted by Allah Almighty.
3) المكسب الحرام من أكبر موانع استجابة الدعاء.
3) Ill-gotten money is one of the biggest reasons for not answering supplications.
45/1852 ــ وَعَنْهُ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ الُله يَوْمَ الْقِيَامَةِ، وَلاَ يُزَكِّيهِمْ، وَلاَ يَنْظُرُ إلَيْهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: شَيْخٌ زَانٍ، وَمَلِكٌ كَذَّابٌ، وَعَائِل مُستكْبِرٌ». رواهُ مسلم. «الْعَائِلُ»: الْفَقِيرُ.
1852/45 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “On the Day of Judgment, there will be three types of people whom Allah will not speak to, purify, or look at, and they will receive a painful punishment. These are: an old man who commits adultery, a king who often lies, and a poor person who is arrogant.” [Narrated by Muslim] --
1) إن زنا الشيخ الكبير دليل علىٰ فساد طويته، لأن كبر السن يمنع الرجل من السير وراء شهوته.
1) Adultery by an old man indicates his corrupt disposition, as old age usually prevents people from going after their desires.
2) إن قوة السلطان تمنع من الكذب، فإذا جمع السلطان بين المُلْكِ والكذب دلَّ علىٰ ضعف هذا المُلْك وفساده.
2) The power of authority should preclude lying. So, when a person tends to lie while he is in authority, this shows that he is corrupt and his authority is weak.
3) إن الفقير ليس له سبب يستكبر به علىٰ الناس، فإذا استكبر دل ذلك علىٰ خبثه، وأنه امرؤ طُبع علىٰ الكبر.
3) A poor person has no reason to treat people arrogantly. So, if he acts like this, this points to his maliciousness and well-ingrained arrogance.
46/1853 ــ وَعَنْهُ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «سَيْحانُ وجيْحَانُ والفُراتُ والنِّيلُ كلٌّ مِنْ أنهارِ الجنَّةِ». رواهُ مسلم.
1853/46 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Oxus, Jaxartes, the Euphrates, and the Nile are all from the rivers of Paradise.” [Narrated by Muslim]
1) عظيم فضل الله علىٰ عباده؛ لمـّا أراهم من الدنيا ما يبشّرهم بنعيم الآخرة، ويشحذ همتهم للعمل لها.
1) It highlights the great bounty of Allah Almighty towards His servants, as He shows them in this world what makes them rejoice at the bliss of Paradise and motivates them to seek it.
2) الجنة مخلوقة موجودة بما فيها من النعيم، وكذلك النار بما فيها من العذاب الأليم.
2) Paradise has been created and it does exist, along with the bliss therein. Likewise, Hellfire has been created and exists, along with its painful punishment.
47/1854 ــ وَعَنْهُ قَالَ: أَخَذَ رَسُولُ الله صلى الله عليه وسلم بِيَدِي، فَقَالَ: «خَلَقَ اللهُ التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الأحَدِ، وَخَلَقَ الشَّجَرَ يَوْمَ الاثْنَيْنِ، وَخَلَقَ المَكْرُوهَ يَوْمَ الثَّلاَثَاءِ، وَخَلَقَ النُّورَ يومَ الأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الخَمِيسِ، وَخَلَقَ آدَمَ صلى الله عليه وسلم بَعْدَ الْعَصْرِ مِنْ يَوْمِ الجُمُعَةِ في آخِرِ الْخَلْقِ، في آخِرِ سَاعَةٍ مِنَ النَّهَارِ، فِيمَا بَيْنَ الْعَصرِ إلىٰ اللَّيْلِ». رواهُ مسلم.
1854/47 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) took him by the hand and said: “Allah Almighty created the earth on Saturday, the mountains on Sunday, the trees on Monday, the things entailing labor on Tuesday, light on Wednesday, and He spread out animals of all kinds on Thursday, and created Adam in the afternoon on Friday, and it was the last hour of Friday, between the afternoon and the night.” [Narrated by Muslim]
1) استحباب التأني، وعدم العجلة في الأمور، لأن الله _عز وجل_ قادر علىٰ خلق هذه المخلوقات بكلمة، ولكن لحكمة بالغة خلقها بالتدرج.
1) It is recommended to act deliberately, without haste. Indeed, Allah Almighty is able to create all these with one word. Yet, for a profoundly wise reason, He created them gradually.
2) تشريف آدم عليه الصلاة والسلام؛ بأن خلقه الله في أفضل الأيام، وأفضل الأوقات.
2) Allah Almighty honored Adam (peace be upon him) by creating him on the best day and at the best time.
48/1855 ــ وَعَنْ أَبِي سُلَيْمَانَ خَالِدِ بْنِ الْوَلِيدِ رضي الله عنه قَالَ: لَقَدِ انْقَطَعَتْ في يَدِي يَوْمَ مُؤْتَةَ تِسْعَةُ أَسْيَافٍ، فَمَا بقِيَ في يَدِي إلا صفيحَةٌ يَمَانِيَّةٌ. رواهُ البُخَاري.
1855/48 - Abu Sulaymān Khālid ibn al-Walīd (may Allah be pleased with him) reported: “During the Battle of Mu’tah, nine swords were broken in my hand, and all that remained with me was a Yemeni sword.” [Narrated by Al-Bukhāri]
1) بيان شجاعة خالد بن الوليد رضي الله عنه؛ فهو كما وصفه رسول الله صلى الله عليه وسلم: «سيفٌ من سُيوفِ اللهِ سَلَّهُ اللهُ _عز وجل_ علىٰ الكفار والمنافقين». رواه أحمد.
1) It shows the bravery of Khālid ibn al-Walīd (may Allah be pleased with him), whom the Prophet (may Allah’s peace and blessings be upon him) described as: “One of the swords of Allah which Allah Almighty unsheathed against the disbelievers and hypocrites.” [Narrated by Ahmad]
2) ثبات الصحابة رضي الله عنهم في ساحات القتال، لأنهم ينتظرون إحدىٰ الحُسنيين: النصر أو الشهادة في سبيل الله تعالىٰ، فبمثل هؤلاء لِيَكن الاقتداء!
2) The Companions (may Allah be pleased with them) were steadfast on the battlefield, as they would expect one of two excellent outcomes: victory or martyrdom. It is the example of those people that should be followed.
49/1856 ــ وَعَنْ عَمْرِو بْنِ الْعَاصِ رضي الله عنه أَنّهُ سَمعَ رَسُولَ الله صلى الله عليه وسلم يقُولُ: «إذَا حَكَمَ الْحَاكِمُ فَاجْتَهَدَ، ثُمَّ أَصابَ، فَلَهُ أَجْرَانِ، و إنْ حَكَمَ وَاجْتَهَدَ، فَأَخْطَأَ، فَلَهُ أَجْرٌ». متفقٌ عَلَيْهِ.
1856/49 - ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that he heard the Prophet (may Allah’s peace and blessings be upon him) say: “If a judge issues a ruling, having tried his best to decide correctly, and his ruling is right, he will have a double reward; but if he issues a ruling, having tried his best to decide correctly, and his ruling is wrong, he will have a single reward.” [Narrated by Al-Bukhāri and Muslim]
1) علىٰ العبد الاجتهاد وتحرّي الحقّ قبل الحكم علىٰ الأشياء.
1) One should try his best to reach the truth before judging anything.
2) لكل مجتهد من الأجر نصيب، وليس كل مجتهد بمصيب.
2) Every person who tries his best to reach the right decision will be rewarded, though not every person necessarily succeeds in doing so.
50/1857 ــ وَعَنْ عَائِشَةَ رضي الله عنها أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ «الْحُمَّىٰ مِنْ فَيْحِ جَهَنَّمَ، فَأَبْرِدُوهَا بِالمَاءِ». متفقٌ عليه.
1857/50 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Fever is from the searing heat of Hell; so cool it off with water.” [Narrated by Al-Bukhāri and Muslim]
1) من الطب النبوي علاج الحمىٰ الحارة بالماء البارد، فالشيء يُداوىٰ بضده.
1) According to the Prophetic medicine, high fever can be treated with cold water, for things are treated by their opposites.
2) الحمىٰ من شدة حرّ جهنم، وهي حظ المؤمن من النار، لتكفر عنه سيئاته.
2) Fever comes from the severe heat of Hell. So, this is the share of the believer in Hellfire, expiating his sins.
51/1858 ــ وَعَنْهَا رضي الله عنها عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «مَنْ مَاتَ، وَعَلَيْهِ صَوْمٌ، صَامَ عَنْهُ وَلِيُهُ». متفقٌ عَلَيْهِ.
1858/51 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever dies while still having some fasts to make up for, his heir should fast on his behalf.” [Narrated by Al-Bukhāri and Muslim]
وَالمُخْتَارُ جَوَازُ الصَّوْمِ عَمَّنْ مَاتَ وَعَلَيْهِ صوْمٌ لهذَا الْحَدِيثِ، وَالمُرَادُ بِالْوَلِيِّ: الْقَرِيبُ وَارِثاً كَانَ أَوْ غَيْرَ وَارِثٍ.
Accordingly, it is permissible to fast on behalf of a person who died while some fast is still due on him. ‘Heir’ in the Hadīth refers to relatives, whether they are inheritors or not.
1) إذا مات العبد وعليه صيام، صام عنه وليه، وهذا خاص في صوم النذر.
1) If a person dies while some fast is still due on him, his heir should observe the fast on his behalf. This applies to the vowed fast.
2) قضاء صوم رمضان عن الميت الذي أفطر لعذر، يكون بإطعام مسكينٍ عن كل يوم، ولا يصام عنه في قضاء الفرض.
2) If a person, who has not observed the fast of Ramadān for a valid excuse and dies, his missed fast should be compensated by feeding a poor person for each day. No one should fast on his behalf to make up for missed obligatory fast.
إنما خُصّ قضاء الصيام عن الميت بصوم النذر لأنه هو مقتضىٰ جميع النصوص، وبذلك أفتىٰ الصحابة ــ وهم أعلم الأمة ــ فعن ابن عباس رضي الله عنهما قال: «إذا مرضَ الرجلُ في رمضانَ، ثم ماتَ ولم يصم، أُطعمَ عنه ولم يكن عليه قضاءٌ، وإنْ نذرَ قضىٰ عنه وليُّه». رواه أبو داود وقال عقب الحديث: «هذا في النذر».
The legitimacy of making up for missed fast on behalf of a dead person pertains only to a vowed fast, as indicated by all relevant texts and because this is the view held by the Companions, the most knowledgeable in this Ummah. Ibn ‘Abbās (may Allah be pleased with him and his father) said: “If someone falls ill in Ramadān and then dies without observing the fast, poor people should be fed on his behalf. If he makes a vow, however, his heir should fulfill it on his behalf.” [Narrated by Abu Dāwūd] Commenting on this Hadīth, he said: “This relates to vows.”
وقال الإمام أحمد: «لايصام عن الميت إلا في النذر» ذكره عنه أبو داود في (مسائله).
Imam Ahmad said: “No one should fast on behalf of a dead person except for a vowed fast.” This was reported by Abu Dāwūd on the authority of Imam Ahmad.
قال ابن القيم ــ رحمه الله تعالىٰ ــ في كتابه (تهذيب سنن أبي داود):
In his book Tahdhīb Sunan Abu Dāwūd, Ibn Al-Qayyim (may Allah have mercy upon him) said:
«فرض الصيام جارٍ مجرىٰ الصلاة، فكما لا يصلي أحد عن أحد، ولا يسلم أحد عن أحد، فكذلك الصيام، وأما النذر فهو التزام في الذمة بمنزلة الدَّين فيقبل قضاء الولي له كما يقضىٰ دينه، وهذا محض الفقه».
“The obligation of fasting is treated like prayer. Just as no one can pray on behalf of another or embrace Islam on behalf of another, also no one can fast on behalf of someone else. A vow, on the other hand, is a liability as due as a debt. So, an heir can fulfill a person’s vow on his behalf just as he can repay his debt. This is the right and accurate understanding.”
وقال أيضاً:
He also said:
«وسرُّ الفرق: أن النذرَ التزامُ المكلفِ لما شغل به ذمته، لا أن الشارع ألزمه به ابتداءً، فهو أخف حكماً مما جعله الشارع حقاً له عليه، شاء أم أبىٰ، والذمة تسع المقدور عليه والمعجوز عنه، ولهذا تقبل أن يشغلها المكلف بما لا قدرة له عليه، بخلاف واجبات الشرع فإنها علىٰ قدر طاقة البدن لا تجب علىٰ عاجز، فواجب الذمة أوسع من واجب الشرع الأصلي، لأن المكلف متمكن من إيجاب واجبات واسعة، وطريق أداء واجبها كثيرة علىٰ نفسه لم يوجبها عليه الشارع، والذمة أوسع من طريق أداء واجب الشرع، فلا يلزم من دخول النيابة في واجبها بعد الموت دخولها في واجب الشرع، وهذا يبين أن الصحابة أفقه الخلق، وأعمقهم علماً، وأعرفهم بأسرار الشرع ومقاصده وحِكَمه، وبالله التوفيق».
“The difference lies in the fact that when a person makes a vow, it becomes a liability upon him. Yet, the Shariah has not imposed it upon him in the first place. So, it is less in degree than the obligations imposed upon him as rights to the Legislator, whether he likes it or not. Moreover, a person can be liable to things he can do and things he cannot, unlike the Shariah obligations, which are only due upon those who can do them and cease to be due in case of a person’s inability to perform them. Hence, a personal liability is broader than an originally religious duty, as a person can accept various obligations and can fulfill them by various methods not imposed upon him by the Shariah. So, there are broader ways to discharge personal liabilities than to perform religious duties; that is why there is no need for someone to discharge a personal liability on behalf of someone else after his death. This makes it clear that the Companions (may Allah be pleased with them) possessed the best understanding and the deepest knowledge of the Shariah and its objectives and wise purposes.”
52/1859 ــ وَعَنْ عَوْفِ بْنِ مَالِكِ بْنِ الطُّفَيْلِ أَنَّ عَائِشَةَ رضي الله عنها حدَّثَتْ أَنَّ عَبْدَ الله ابْنَ الزُّبَيْرِ رضي الله عنهما قَالَ في بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ رَضِيَ الله تَعَالَىٰ عَنْهَا: وَاللهِ لَتَنْتَهِيَنَّ عَائِشَةُ، أَوْ لأحْجُرَنَّ عَلَيْهَا، قَالَتْ: أَهُوَ قَالَ هذَا؟ قَالُوا: نَعَمْ، قَالَتْ: هُوَ لله عَلَيَّ نَذْرٌ أَنْ لاَ أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَداً، فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إلَيْهَا حِينَ طَالَتِ الْهِجْرَةُ، فَقَالَتْ: لاَ وَاللهِ لاَ أُشَفِّعُ فِيهِ أَبَداً، وَلاَ أَتَحَنَّثُ إلَىٰ نَذْرِي. فَلَمَّا طَالَ ذلِكَ عَلَىٰ ابْنِ الزُّبَيْرِ كَلَّمَ المِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمن بْنَ الأَسْوَد بْنِ عَبْد يَغُوثَ، وَقَالَ لَهُمَا: أَنْشُدُكُمَا اللهَ لَمَا أَدْخَلْتُمَانِي عَلَىٰ عَائِشَةَ رضي الله عنها، فَإنَّهَا لاَ يَحِلُّ لَهَا أَنْ تَنذِرَ قَطِيعَتي، فَأَقْبَلَ بِهِ المِسْوَرُ وَعَبْدُ الرَّحْمنِ حَتَّىٰ اسْتَأْذَنَا عَلَىٰ عَائِشَةَ، فَقَالاَ: السَّلاَمُ عَلَيْكِ وَرَحْمَةُ الله وَبَرَكَاتُهُ، أَنَدْخُلُ؟ قَالَتْ عَائِشَةُ: ادْخُلُوا، قَالُوا: كُلُّنَا؟ قَالَتْ: نَعَمْ ادْخُلُوا كُلُّكُمْ، وَلاَ تَعْلَمُ أَنَّ مَعَهُمَا ابنَ الزُّبَيْرِ، فَلَمَّا دَخَلُوا، دَخَلَ ابْنُ الزُّبَيْرِ الْحِجَابَ، فَاعْتَنَقَ عَائِشَةَ رضي الله عنها، وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي، وَطَفِقَ المِسْوَرُ وَعَبْدُ الرَّحْمنِ يُناشِدَانِهَا إلَّا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ، ويَقُولاَنِ: إنَّ النَّبِيَّ صلى الله عليه وسلم نَهَىٰ عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ، وَلاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاثِ لَيَالٍ، فَلَمَّا أَكْثَرُوا عَلَىٰ عَائشَةَ منَ التَّذْكِرَةِ وَالتَّحْرِيجِ، طَفِقَتْ تُذَكِّرُهُمَا وَتَبْكِي، وَتَقُولُ: إنِّي نَذَرْتُ، وَالنَّذْرُ شَدِيدٌ، فَلَمْ يَزَالاَ بِهَا حَتىٰ كَلَّمَتِ ابْنَ الزُّبيْرِ، وَأَعْتَقَتْ في نَذْرِهَا ذلِكَ أَرْبَعِينَ رَقَبَةً، وَكَانَتْ تَذْكُرُ نَذْرَهَا بَعْدَ ذلِكَ، فَتَبْكِي حَتَّىٰ تبلَّ دُمُوعُهَا خِمَارَهَا. رواهُ البُخاري.
1859/52 - ‘Awf ibn Mālik ibn al-Tufayl reported: ‘“Ā’ishah (may Allah be pleased with her) was told that ‘Abdullah ibn al-Zubayr (may Allah be pleased with him and his father), upon hearing that she was selling or giving something as a gift, said: ‘By Allah, if ‘Ā’ishah does not give this up, I will declare her incompetent to dispose of her wealth.’ She asked: ‘Did he say so?’ They replied: ‘Yes.’ So she said: ‘I vow to Allah that I will never speak to Ibn al-Zubayr.’ When this separation had lasted for a long time, Ibn al-Zubayr sought intercession with her, but she said: ‘By Allah, I will not accept the intercession of anyone for him and will not commit a sin by breaking my vow.’ As this state of affairs continued for long, Ibn al-Zubayr was concerned and he approached Al-Miswar ibn Makhramah and ‘Abdur-Rahmān ibn al-Aswad ibn ‘Abd Yaghūth and said to them: ‘I beseech you by Allah to help me to visit ‘Ā’ishah; it is unlawful for her to vow to sever ties with me.’ Al-Miswar and ‘Abdur-Rahmān took him to ‘Ā’ishah and asked for permission to enter her house, saying: ‘Peace, mercy, and blessings of Allah be upon you! May we come in?’ She said: ‘Come in.’ They said: ‘All of us?’ She said: ‘Yes, come in all of you,’ unaware that Ibn al-Zubayr was with them. As they came in, Ibn al-Zubayr entered the screened place and took hold of ‘Ā’ishah and was weeping and imploring her to forgive him. Al-Miswar and ‘Abdur-Rahmān also were begging her to speak to him and accept his apology. They said: ‘As you know, the Prophet (may Allah’s peace and blessings be upon him) forbade a Muslim from forsaking his fellow Muslim, and it is unlawful for a Muslim to do so for more than three days.’ As they continued to remind and press her, she began to weep and say: ‘I made a vow, and a vow is something grave.’ They persisted in their appeal until she talked to Ibn al-Zubayr, and she freed forty slaves in expiation for her vow. Later, whenever she remembered this vow, she would weep profusely, wetting her veil.” [Narrated by Al-Bukhāri]
لأحجرن عليها: لأمنعنَّها من التصرف في مالها.
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لا أتحنث نذري: لا أكتسب الإثم بسبب الحنث في نذري.
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فطفق يناشدها: صار يسألها بإلحاح.
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خمارها: غطاء رأسها وصدرها.
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1) لا يحل للمسلم أن يهجر أخاه فوق ثلاثة أيام، لاسيما إذا كان قريباً.
1) It is not lawful for a Muslim to forsake his fellow Muslim for more than three days, especially if they are relatives.
2) بيان فضيلة الإصلاح بين الناس ، فهي من أفضل الأعمال والقربات مع إخلاص النيات.
2) It shows the merit of seeking reconciliation between people. This is one of the best acts of piety, provided the intention is sincere.
3) رقة قلوب الصحابة وسرعة بكائهم من خشية الله _عز وجل_، وهذا دليل صدق إيمانهم رضي الله عنهم.
3) The Companions had soft hearts and would readily weep out of fear from Allah Almighty, a sign of their sincere faith.
4) لا يجوز النذر في المعصية، ومن نَذَرَ نَذْرَ معصية فلا يفِ بنذره.
4) It is not permissible to vow to Allah to commit a sin; whoever makes such a vow should not fulfill it.
53/1860 ــ وَعَنْ عُقْبةَ بْنِ عَامِرٍ رضي الله عنه أَنَّ رَسُولَ الله عليه وسلم خَرَجَ إلَىٰ قَتْلَىٰ أُحدٍ، فَصَلَّىٰ عَلَيْهِمْ بَعْدَ ثَمَانِ سِنِينَ كَالمُوَدِّعِ لِلأَحْيَاءِ وَالأَمْوَاتِ، ثُمَّ طَلَعَ إلىٰ المِنْبَرِ، فَقَالَ: «إنِّي بَيْنَ أَيْدِيكُمْ فَرَطٌ وَأَنا شَهِيدٌ عَلَيْكُمْ، وَإنَّ مَوْعِدَكُمُ الْحَوْضُ، وَإنِّي لأَنْظُرُ إلَيْهِ مِنْ مَقَامِي هذَا، أَلاَ وَإنِّي لَسْتُ أَخْشَىٰ عَلَيْكُمْ أَن تُشْرِكُوا، ولكِنْ أَخْشَىٰ عَلَيْكُمُ الدُّنْيَا أَنْ تَنَافَسُوهَا». قَالَ: فَكَانَتْ آخِرَ نَظْرَةٍ نَظَرْتُهَا إلَىٰ رَسُولِ الله صلى الله عليه وسلم. متفق عليه.
1860/53 - ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: “One day the Messenger of Allah (may Allah’s peace and blessings be upon him) went out and offered prayer for the martyrs of the Battle of Uhud after eight years. It seemed that by so doing, he bid farewell to the living and the dead. He then came back, ascended the pulpit, and said: ‘I shall be your precursor; I am a witness for you (before Allah), and I will be waiting for you at the Basin. By Allah, I can see it with my own eyes from this place. I am not afraid that you will associate anything with Allah after me, but I apprehend that you will vie with one another over the worldly life.’ This was the last time I had a look at the Messenger of Allah (may Allah’s peace and blessings be upon him).” [Narrated by Al-Bukhāri and Muslim]
وفي رِوَايَةٍ: «وَلكِنِّي أَخْشَىٰ عَلَيْكُمُ الدُّنْيَا أَنْ تنَافَسُوا فِيهَا وَتَقْتَتِلُوا، فَتَهْلِكُوا كَمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ» قَالَ عُقْبَةُ: فَكَانَ آخِرَ مَا رَأَيْتُ رَسُولَ الله صلى الله عليه وسلم عَلَىٰ المِنْبَرِ.
Another narration reads: “But I apprehend that you will vie with one another over the worldly life and thus fight with one another and get ruined, as those who came before you were ruined.” ‘Uqbah said: “This was the last time that I saw the Prophet (may Allah’s peace and blessings be upon him) on the pulpit.”
وَفي رِوَايَةٍ قَالَ: «إنِّي فَرَطٌ لَكُمْ وأنا شَهِيد عَلَيْكُمْ، وَإنِّي وَالله لأَنْظُرُ إلَىٰ حَوْضِي الآنَ، وَإنِّي قَدْ أُعْطِيْتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ، أَوْ مَفَاتِيحَ الأَرْضِ، وَإنِّي وَالله مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي، ولكِنْ أَخَافُ عَلَيْكُمْ أَنْ تنَافَسُوا فِيهَا».
In another narration he said: “I am your precursor; I am a witness for you (before Allah). By Allah, I am looking at my Basin now. I have been given the keys to the treasures of the earth - or the keys of the earth. By Allah, I am not afraid that you will associate anything with Allah after me, but I apprehend that you will vie with one another over it (the worldly life).”
وَالمُرادُ بِالصَّلاةِ عَلَىٰ قَتْلَىٰ أُحُدٍ: الدُّعَاءُ لَهُمْ، لاَ الصَّلاةُ المَعْرُوفَةُ.
The prayer he offered for the martyrs of Uhud was supplication for them. It is not the usual prayer we know.
1) علىٰ العبد أن لا يجعل الدنيا أكبر همه، ومبلغ علمه، بل عليه أن يعمل لآخرته.
1) One should not make the worldly life his chief concern or the limit of his knowledge. Rather, he should work for the Hereafter.
2) بيان بعض دلائل رسول الله صلى الله عليه وسلم، حيث رأىٰ حوضه الموعود من مقامه في الدنيا، فهو حق وصدق، علينا أن نؤمن به ونصدق.
2) It shows some signs of the Prophet’s prophethood, as he saw his promised Basin in the Hereafter from his place while in this world. This is right and true, and we should believe in it.
3) البشارة ببقاء الإسلام وثبات الأمة قائمة.
3) It gives glad tidings that Islam will endure and the Ummah will remain steadfast.
ما قاله المصنف ــ رحمه الله تعالىٰ ــ من أن معنىٰ الصلاة: «الدعاء لهم» تفسيرٌ غير صحيح، والصواب ما في رواية البخاري ومسلم: «أنه صلّىٰ علىٰ أهلِ أُحدٍ صَلاتَهُ علىٰ الميت»؛ والأحاديث النبوية يفسّر بعضها بعضاً.
The author (may Allah have mercy upon him) said that the prayer in the Hadīth means supplication. This is not a right interpretation, however. The correct meaning is related in this narration by Al-Bukhāri and Muslim, which reads in part: “He prayed over the martyrs of Uhud as he would pray over the dead,” i.e. the funeral prayer. Indeed, the Hadīths clarify and interpret one another.
54/1861 ــ وَعَنْ أَبِي زيدٍ عَمْرِو بْنِ أَخْطَبَ الأنْصَارِيِّ رضي الله عنه قَالَ: صلَّىٰ بِنا رَسُولُ الله صلى الله عليه وسلم الْفَجْرَ، وَصعِدَ المِنْبَرَ، فَخَطَبَنَا حَتَّىٰ حَضَرَتِ الظُّهْرُ، فَنَزَلَ فَصَلَّىٰ، ثُمَّ صَعِدَ المِنْبَرَ حَتَّىٰ حَضَرَتِ العَصْرُ، ثُمَّ نَزَلَ فَصَلَّىٰ، ثُمَّ صَعِدَ المِنْبَرَ حَتَّىٰ غَرَبَتِ الشَّمْسُ، فَأَخْبَرَنَا مَا كَانَ وَمَا هُوَ كَائِنٌ، فَأعْلَمُنَا أَحْفَظُنَا. رَوَاهُ مُسْلِمٌ.
1861/54 - Abu Zayd ‘Amr ibn Akhtab al-Ansāri (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) led us in the Fajr prayer and then ascended the pulpit and addressed us until it was the time for the Zhuhr prayer. He then came down, prayed, and then ascended the pulpit and addressed us until it was the time for the ‘Asr prayer. He then came down, prayed, and then ascended the pulpit and addressed us until sunset. He informed us of what had been and what was to come. The most knowledgeable among us is the one who memorized it best.” [Narrated by Muslim]
1) بيان قوة النَّبيِّ صلى الله عليه وسلم وحرصه علىٰ إبلاغ الرسالة، وتعليم أمته العلم، حتىٰ قام يوماً كاملاً يعظ الناس ويعلّمهم.
1) It shows the Prophet’s strength and keenness to convey the message and teach his Ummah, to the extent that he stood up for a whole day preaching and teaching people.
2) أعلم الناس: أحفظهم للعلم، وأوعاهم لكتاب الله تعالىٰ، وسُنّة رسوله صلى الله عليه وسلم، وهذا فيه ترغيب بحفظ علم الشريعة .
2) The most knowledgeable people are those who are the best in memorizing knowledge and understanding the Book of Allah and the Sunnah of His Prophet. This encourages us to memorize the Shariah knowledge.
55/1862 ــ وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ النَّبِيُّ صلى الله عليه وسلم: «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَن نَذَرَ أَنْ يَعْصِيَ اللهَ فَلاَ يَعْصِهِ». رَوَاهُ البُخاري.
1862/55 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever vows to obey Allah should obey Him, and whoever vows to disobey Allah should not disobey Him.” [Narrated by Al-Bukhāri]
1) من نَذَر نذْر طاعة فَلْيوفِ نذره ولا يحنث، وأما نذر المعصية فلا ينعقد، وكفارته كفارة يمين.
1) Whoever vows to do something good should fulfill his vow and not break it. But if a person vows to commit a sin, his vow is not valid, and he should make expiation like that for a broken oath.
2) النذر في الطاعة واجب الوفاء، لكن يُكره للعبد أن يُلزم نفسه النذر، فقد قال رسول الله صلى الله عليه وسلم: «إنه لا يأتي بخير وإنما يستخرج من البخيل». رواه مسلم.
2) A vow over something good should be fulfilled. It is disliked for a person, however, to commit himself to a vow. About making a vow, the Prophet (may Allah’s peace and blessings be upon him) said: “It does not bring good. Indeed, it is only a means by which something is extracted from the miserly.” [Narrated by Muslim]
56/1863 ــ وَعَنْ أُمّ شَرِيكٍ رضي الله عنها أَنَّ رَسُولَ الله صلى الله عليه وسلم أَمَرَهَا بِقَتْلِ الأَوْزَاغِ، وَقَالَ: «كَانَ يَنْفُخُ عَلَىٰ إبْرَاهِيمَ». متَفقٌ عَلَيْهِ.
1863/56 - Umm Sharīk (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) ordered that the gecko should be killed and said: “It blew (the fire) on Abraham.” [Narrated by Al-Bukhāri and Muslim]
57/1864 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله عليه وسلم: «مَنْ قَتَلَ وَزَغَةً في أَوَّلِ ضَرْبَةٍ، فَلَهُ كَذَا وَكَذَا حَسَنَةً، وَمَنْ قَتَلَهَا في الضَّرْبَةِ الثّانِيَةِ، فَلَهُ كَذَا وَكَذَا حَسَنَةً دُونِ الأُولَىٰ، وَإنْ قَتَلهَا في الضَّرْبَةِ الثّالِثَةِ، فَلَهُ كَذَا وَكَذَا حَسَنَةً».
1864/57 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “He who kills a gecko with the first strike will get such-and-such a reward; he who kills it with the second stroke will get such-and-such a reward less than the first one; and he who kills it with the third strike will get such-and-such a reward.”
وفي روايَةٍ: «مَنْ قَتَلَ وَزَغاً في أَوَّلِ ضَرْبَةٍ كُتِبَ لَهُ مِائَةُ حَسَنَةٍ، وَفي الثّانِيَةِ دُونَ ذلِكَ، وَفي الثّالِثَةِ دُونَ ذلِكَ». رواهُ مسلم.
Another narration reads: “He who kills a gecko with the first strike will have one hundred good deeds recorded for him, and with the second strike lesser than that, and with the third strike lesser than that.” [Narrated by Muslim]
قَالَ أَهْلُ اللُّغَةِ: الْوَزَغُ: الْعِظَامُ مِنْ سَامَّ أَبْرَصَ.
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1) الحث علىٰ قتل الأوزاغ وعدم تركها مع القدرة؛ لما ورد من الأجر والترغيب في قتلها.
1) They urge and encourage us to kill geckos whenever we can, and we will be rewarded for doing so.
2) بيان علة قتل الأوزاغ: أنها كانت تنفخ النار علىٰ إبراهيم –عليه السلام_، من أجل أن يشتد لهبها، مما يدل علىٰ عداوتها لأهل التوحيد والإخلاص.
2) The reason behind the order to kill geckos is that this animal blew the fire on Prophet Abraham (peace be upon him) to increase its flame, which indicates its animosity towards the people of monotheism.
58/1865 ــ وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «قَالَ رَجُلٌ: لأتصَدَّقَنَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ، فَوَضَعَهَا في يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدّقَ عَلَىٰ سَارِقٍ! فَقَالَ: اللهم لَكَ الْحَمْدُ لأتَصَدَّقَنَّ بِصدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ، فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَيْلةَ عَلَىٰ زَانِيَةٍ! فَقَالَ: اللهم لَكَ الْحَمْدُ عَلَىٰ زَانِيَةٍ! لأَتصَدَّقَنَّ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ، فَوَضَعَهَا في يَدِ غَنيٍّ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَىٰ غَنِيّ ! فَقَالَ: اللهم لَكَ الْحَمْدُ عَلَىٰ سَارِقٍ، وَعَلَىٰ زَانِيَةٍ، وَعَلَىٰ غَنِي! فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ عَلَىٰ سَارِقٍ، فَلَعَلَّهُ أَنْ يَسْتَعِفَّ عَنْ سَرِقَتِهِ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ عَنْ زِنَاهَا، وَأَمَّا الْغَنِيُّ فَلَعَلَّهُ أَنْ يَعْتَبِرَ، فَيُنْفِقَ مِمَّا آتاهُ الله». رَوَاهُ البُخَارِيُّ بِلفظِهِ، وَمُسْلِمٌ بمَعْنَاهُ.
1865/58 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A man said: ‘Indeed, I will give charity.’ So, he took his charity out and placed it in a thief’s hand. Next morning, people were saying: ‘Charity was given to a thief.’ The man said: ‘O Allah, praise be to You. Indeed, I will give charity.’ So, he took his charity out and placed it in a prostitute’s hand. Next morning, they were saying: ‘Charity was given to a prostitute last night.’ So, the man said: ‘O Allah, praise be to You concerning the prostitute. Indeed, I will give charity.’ So, he took his charity out and placed it in a rich man’s hand. Next morning, they were saying: ‘Charity was given to a rich man.’ The man said: ‘O Allah, praise be to You concerning the thief, the prostitute, and the rich man.’ Then, he was approached and told: ‘As for your charity given to a thief, he might refrain from theft. As for the prostitute, she might abstain from fornication. As for the rich man, he might learn a lesson and spend from the wealth that Allah has given him.’” [Narrated by Al-Bukhāri - this is his wording - and Muslim narrated a similar Hadīth]
1) إذا نوىٰ العبدُ الخير وسعىٰ فيه، ثم فاته الوصول إليه، فإنه يُكتب أجره ولا يضره.
1) If a person intends and strives to do something good but he fails to achieve it, he will get the reward for it, and no harm done.
2) بركة التسليم والرضا بقضاء الله تعالىٰ وقدره، وكان من هدي النَّبيِّ صلى الله عليه وسلم أنه إذا رأىٰ ما يحب قال: «الحمد لله الذي بنعمته تتم الصالحات»، وإذا رأىٰ ما يكره قال: «الحمد لله علىٰ كل حال». رواه ابن ماجه.
2) There is a blessing in submitting to and being content with Allah’s decree and predestination. Whenever he saw something to his liking, the Prophet (may Allah’s peace and blessings be upon him) would say: “Alhamdulillāh al-ladhi bini‘matihi tatimmu as-sālihāt (Praise be to Allah by Whose blessing good things are accomplished).” And whenever he saw something to his dislike, he would say: “Alhamdulillāh ‘ala kulli hāl (Praise be to Allah for all conditions).” [Narrated by Ibn Mājah]
3) وجوب تذكير العصاة ودعوتهم للحق بكل الأسباب النافعة.
3) It is obligatory to preach sinners and invite them to the right course by all useful means.
59/1866 ــ وَعَنْهُ قَالَ: كُنَّا مَعَ رَسُولِ الله صلى الله عليه وسلم في دَعْوَةٍ، فَرُفعَ إلَيْهِ الذِّرَاعُ، وَكَانَتْ تُعْجِبُهُ، فَنَهَسَ مِنْهَا نَهْسَة، وقَالَ: «أَنا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ، هَلْ تَدْرُونَ مِمَّ ذَاكَ ؟ يَجْمَعُ اللهُ الأَوَّلِينَ وَالآخَرِينَ في صعِيدٍ وَاحِدٍ، فَيُبْصِرُهُمُ النّاظِرُ، وَيُسْمِعُهُمُ الدَّاعِي، وَتَدْنُو مِنْهُمُ الشَّمْسُ، فَيَبْلُغُ النَّاسُ مِنَ الْغَمِّ وَالْكَرْبِ مَا لاَ يُطِيقُونَ وَلاَ يَحْتَمِلُونَ، فَيَقُولُ النَّاسُ: أَلاَ تَرَوْنَ إلىٰ مَا أَنْتُمْ فِيهِ إلَىٰ مَا بَلَغَكُمْ، أَلاَ تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إلَىٰ رَبِّكُمْ؟ فَيقُولُ بَعْضُ النَّاس لِبَعْضٍ: أَبُوكُمْ آدَمُ، وَيَأْتُونَهُ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ، خَلَقَكَ اللهُ بِيَدِهِ، وَنفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ المَلاَئِكَةَ فَسَجَدُوا لَكَ، وَأَسْكَنَكَ الْجَنَّةَ، أَلاَ تَشْفَعُ لَنَا إلَىٰ ربِّكَ؟ أَلاَ تَرَىٰ مَا نَحْنُ فِيهِ، وَمَا بَلَغْنَا؟ فَقَالَ: إنَّ رَبِّي غَضِبَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلاَ يَغْضَبُ بَعْدَهُ مِثْلَهُ، وَإنَّهُ نَهَانِي عَنِ الشَّجَرَةِ، فَعَصَيْتُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إلَىٰ غَيْرِي، اذْهَبُوا إلَىٰ نُوحٍ. فَيَأْتُونَ نُوحاً فَيَقُولُونَ: يَا نُوحُ، أَنْتَ أَوَّلُ الرُّسُلِ إلَىٰ أَهْلِ الأرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْداً شَكُوراً، أَلاَ تَرَىٰ إلَىٰ مَا نَحْنُ فِيِه؟ أَلاَ تَرَىٰ إلَىٰ مَا بَلَغْنَا؟ أَلاَ تَشْفَعُ لَنَا إلَىٰ رَبِّكَ ؟ فَيَقُولُ: إنَّ رَبِّي غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُ بِهَا عَلَىٰ قَوْمِي، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إلَىٰ غَيْري، اذْهَبُوا إلَىٰ إبْرَاهِيمَ. فَيَأْتُونَ إبْرَاهِيمَ فَيَقُولُونَ: يَا إبْرَاهِيمُ، أَنْتَ نَبِيُّ الله وَخَلِيلُهُ مِنْ أَهْلِ الأَرْضِ، اشْفَعْ لَنَا إلَىٰ رَبِّكَ، أَلاَ تَرَىٰ إلَىٰ مَا نَحْنُ فِيهِ؟ فَيَقُولُ لَهُمْ: إنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإنِّي كُنْتُ كَذَبْتُ ثَلاَثَ كَذَبَاتٍ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إلَىٰ غَيْرِي، اذْهَبُوا إلَىٰ مُوسَىٰ. فَيَأْتُونَ مُوسَىٰ، فَيَقُولُونَ: يَا مُوسَىٰ، أَنْتَ رَسُولُ الله، فَضَّلَكَ الله بِرِسَالاَتِهِ وَبِكَلاَمِهِ عَلَىٰ النَّاسِ، اشْفَعْ لَنَا إلَىٰ رَبِّكَ، أَلاَ تَرَىٰ إلَىٰ مَا نَحْنُ فِيه؟ فَيَقُولُ: إنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإنِّي قَدْ قَتَلْتُ نَفْساً لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إلَىٰ غَيْرِي، اذْهَبُوا إلَىٰ عِيسَىٰ. فَيَأْتُونَ عِيسَىٰ، فَيَقُولُونَ: يَا عِيسَىٰ، أَنْتَ رَسُولُ الله وَكَلِمَتُهُ أَلْقَاهَا إلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ في المَهْدِ، اشْفَعْ لَنَا إلَىٰ رَبّكَ، أَلاَ تَرَىٰ إلَىٰ مَا نَحْنُ فِيهِ؟ فَيَقُولُ عِيسَىٰ: إنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْباً، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إلَىٰ غَيْرِي، اذْهَبُوا إلَىٰ مُحَمَّدٍ صلى الله عليه وسلم».
1866/59 - He also reported: “We were in the company of the Prophet (may Allah’s peace and blessings be upon him) at a banquet and a (cooked mutton) forearm was put before him, and he used to like it. He ate a morsel of it and said: ‘I will be the leader of mankind on the Day of Judgment. Do you know why? Allah will gather in one plain the earlier and the later (of the human race) on the Day of Resurrection. Then, the voice of the proclaimer will be heard by all of them and the eyesight will penetrate through all of them and the sun will come near. People will then experience a degree of anguish, anxiety, and agony which they will not be able to bear and they will not be able to stand. Some people will say: “Do you not see your situation? Do you not see what has overwhelmed you? Why do you not find one who should intercede for you with your Lord?” Some will say to the others: “Go to your father Adam.” And they will go to Adam and say: “O Adam, you are the father of mankind. Allah created you by His own Hand, breathed in you of His spirit, ordered the angels to prostrate before you, and made you live in Paradise. Intercede for us with your Lord. Do you not see our situation? Do you not see what has overwhelmed us?” Adam will say: “Verily, my Lord is angry today as He has never been angry before nor will He be afterwards. Verily, He forbade me (to approach) that tree and I disobeyed Him. I am only concerned about myself. Go to someone else; go to Nūh (Noah).” They will come to Noah and say: “O Noah, you are the first of the messengers to the people on earth, and Allah named you as a ‘grateful servant’. Do you not see our situation? Do you not see what has overwhelmed us? Intercede for us with your Lord” He will say: “Verily, my Lord is angry today as He has never been angry before nor will He be afterwards. I was granted a supplication, which I made against my people. I am only concerned about myself; go to someone else, better go to Abraham.” They will go to Abraham and say: “O Abraham, you are the Prophet of Allah and His Friend amongst the inhabitants of the earth; intercede for us with your Lord. Do you not see our situation? Do you not see what has overwhelmed us?” Abraham will say to them: “Verily, my Lord is angry today as He has never been angry before nor will He be afterwards.” And he will mention his three (so-called) lies and say: “I am only concerned about myself. You better go to someone else: go to Mūsa (Moses).” They will come to Moses and say: “O Moses, you are the Messenger of Allah. Allah preferred you with His message and His conversation amongst people. Intercede for us with your Lord. Do you not see our situation? Do you not see what has overwhelmed us?” Moses will say to them: “Verily, my Lord is angry today as He has never been angry before nor will He be afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am only concerned about myself. You better go to someone else, go to Jesus.” They will come to Jesus and say: “O Jesus, you are the Messenger of Allah, His Word which He bestowed upon Mary, and a spirit from Him, and you spoke to people in the cradle. Intercede for us with your Lord. Do you not see our situation? Do you not see what has overwhelmed us?” Jesus will say: “Verily, my Lord is angry today as He has never been angry before nor will He be afterwards.” He mentioned no sin of his (and said): “I am only concerned about myself; go to someone else; better go to Muhammad (may Allah’s peace and blessings be upon him.’”
وفي روايةٍ: «فَيَأْتُوني فَيَقُولُونَ: يَا مُحَمَّد أَنْتَ رَسُولُ الله، وَخَاتَمُ الأَنْبِيَاءِ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، اشْفَعْ لَنَا إلَىٰ رَبِّكَ، أَلاَ تَرَىٰ إلَىٰ مَا نَحْنُ فِيهِ؟ فَأَنْطَلِقُ، فآتِي تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِداً لِربِّي، ثُمَّ يَفْتَحُ اللهُ عَلَيَّ مِنْ مَحَامِدِهِ، وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئاً لَمْ يَفْتَحْهُ عَلَىٰ أَحَدٍ قَبْلِي، ثُمَّ يُقَالُ: يَا محَمَّدُ ارفَعْ رَأْسَكَ، سَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي، فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ، أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لاَ حِسَابَ عَلَيْهِمْ مِنَ الْبَابِ الأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَىٰ ذلِكَ مِنَ الأَبْوَابِ» ثُمَّ قالَ: «وَالَّذِي نَفْسِي بِيَدِهِ، إنَّ مَا بَيْنَ المصرَاعَيْنِ مِنْ مَصارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهَجَرَ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَىٰ». متَّفقٌ عليهِ.
Another narration reads: “They will come to me and say: ‘O Muhammad, you are the Messenger of Allah and the seal of the Prophets. Allah has forgiven all your previous and later sins. Intercede for us with your Lord; do you not see our situation? Do you not see what has overwhelmed us?’ I will then set off and come below the Throne and fall down prostrating before my Lord; then Allah will reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me. He will then say: ‘O Muhammad, raise your head; ask and your request will be granted; intercede and your intercession will be accepted.’ I will then raise my head and say: ‘O my Lord, my Ummah, my Ummah.’ It will be said: ‘O Muhammad, bring in from the right gate of Paradise those of your Ummah who have no account to render. They will share the other gates with the people.’ By the One in Whose Hand the life of Muhammad is, the distance between every two gate-posts of Paradise is like the distance between Makkah and Hajar, or between Makkah and Busra.” [Narrated by Al-Bukhāri and Muslim]
نهس منها نهسة: أخذ بأطراف أسنانه.
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المصراعان: جانبا الباب.
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1) الرسل عليهم الصلاة والسلام هم أفضل الخلق، وأفضل الرسل هم أولو العزم منهم، فهم الذين قصدهم الخلق للشفاعة، وأفضلهم هو رسول الله صلى الله عليه وسلم.
1) The messengers (peace be upon them) are the best among people, and the messengers with firm resolve are the best among the messengers. It is they to whom the people will turn for intercession. The best among them is Prophet Muhammad (may Allah’s peace and blessings be upon him).
2) إظهار شدة الموقف والمحشر علىٰ العباد يوم القيامة.
2) It sheds light on the grave situation in which people will be on the Day of Resurrection.
3) إن أمة محمد صلى الله عليه وسلم خير الأمم؛ فهم أول من يدخل الجنة، وهم أكثر أهلها، ولنبيِّها صلى الله عليه وسلم تُفتح أبواب الجنة.
3) The Ummah of Muhammad is the best of nations. They will be the first to enter Paradise, and they will make up the majority of its dwellers. The gates of Paradise will be opened for the Prophet (may Allah’s peace and blessings be upon him).
60/1867 ــ وَعَنِ ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ: جَاءَ إبْرَاهِيمُ صلى الله عليه وسلم بِأُمِّ إسْمَاعِيلَ وَبِابْنِهَا إسْمَاعِيلَ وَهِيَ تُرْضِعُهُ، حَتَّىٰ وَضَعَهَا عِنْدَ الْبَيْتِ عِنْدَ دَوْحَةٍ فَوْقَ زَمْزَمَ في أَعْلَىٰ المَسْجِدِ، وَلَيْسَ بِمَكَّةَ يَوْمَئِذٍ أَحَدٌ، وَلَيْسَ بِهَا مَاءٌ، فَوَضَعَهُمَا هُنَاكَ، وَوَضَعَ عِنْدَهُمَا جِرَاباً فِيهِ تَمْرٌ، وَسِقَاءً فِيهِ مَاءٌ، ثُمَّ قَفَّىٰ إبْرَاهِيمُ مُنْطَلِقاً، فَتَبِعَتْهُ أُمُّ إسْمَاعِيلَ، فَقَالَتْ: يَا إبْرَاهِيمُ، أَيْنَ تَذْهَبُ وَتَتْرُكُنَا بِهذَا الْوَادِي الذِي لَيْسَ فِيهِ أَنِيسٌ وَلاَ شَيْءٌ؟ فَقَالَتْ لَهُ ذلِكَ مِرَاراً، وَجَعَلَ لاَ يَلْتَفِتُ إلَيْهَا، قَالَتْ لَهُ: آلله أَمَرَكَ بهذَا ؟ قَالَ: نَعَمْ. قَالَتْ: إذاً لاَ يُضَيِّعُنَا، ثُمَّ رَجَعَتْ، فَانْطَلَقَ إبْرَاهِيمُ صلى الله عليه وسلم حَتَىٰ إذَا كَانَ عِنْدَ الثَّنِيّةِ حَيْثُ لاَ يَرَوْنَهُ، اسْتَقْبَلَ بِوَجْهِهِ الْبَيْتَ، ثُمَّ دَعَا بهؤُلاءِ الدَّعَوَاتِ، فَرَفَعَ يَدَيْهِ، فَقَالَ: {رَّبَّنَا إِنِّي أَسكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيرِ ذِي زَرعٍ} حتَّىٰ بَلَغَ {لَعَلَّهُم يَشكُرُونَ}. وَجَعَلَتْ أُمُّ إسْمَاعِيلَ تُرْضِعُ إسْمَاعِيلَ، وَتَشْرَبُ مِنْ ذلِكَ المَاءِ، حَتَىٰ إذَا نَفِدَ مَا في السِّقَاءِ عَطِشَتْ، وَعَطِشَ ابْنُهَا، وَجَعَلَتْ تَنْظُرُ إلَيْهِ يَتَلَوَّىٰ ــ أَوْ قَالَ: يَتَلَبَّطُ ــ فَانْطَلَقَتْ كَرَاهِيَةَ أَنْ تَنْظُرَ إلَيْهِ، فَوَجَدَتِ الصَّفَا أَقْرَبَ جَبَلٍ في الأرْضِ يَلِيهَا، فَقَامَتْ عَلَيْهِ، ثُمَّ اسْتَقْبَلَتِ الْوَادِيَ تَنْظُرُ هَلْ تَرَىٰ أَحَداً؟ فَلَمْ تَرَ أَحَداً. فَهَبَطَتْ مِنَ الصَّفَا حتَّىٰ إذَا بَلَغَتِ الْوَادِيَ، رَفَعَتْ طَرَفَ دِرْعِهَا، ثُمَّ سَعَتْ سَعْيَ الإنسانِ المَجْهُودِ حَتَّىٰ جَاوَزَتِ الْوَادِي، ثُمَّ أتَتِ المَرْوَةَ، فَقَامَتْ عَلَيْهَا، فنَظَرَتْ هَلْ تَرَىٰ أَحَداً ؟ فَلَمْ تَرَ أَحَداً، فَفَعَلَتْ ذلِك سَبْعَ مَرَّاتٍ، قَالَ ابْنُ عَبَّاسٍ رضي الله عنهما: قَالَ النَّبِيُّ صلى الله عليه وسلم: «فَذلِكَ سَعْيُ النَّاسِ بَيْنَهُمَا»، فَلَمَّا أَشْرَفَتْ عَلَىٰ المَرْوَةِ سَمِعَتْ صَوْتاً، فَقَالَتْ: صَهْ ــ تُرِيدُ نَفْسَهَا ــ ثُمَّ تَسَمَّعَتْ، فَسَمِعَتْ أَيْضاً، فَقَالَتْ: قَدْ أَسْمَعْتَ إنْ كانَ عِنْدَكَ غَوَاثٌ، فَإذَا هِيَ بِالمَلَكِ عِنْدَ مَوْضِعِ زَمْزَمَ، فَبَحَثَ بِعَقِبِهِ ــ أَوْ قَالَ بِجَنَاحِهِ ــ حَتَّىٰ ظَهَرَ المَاءُ، فَجَعَلَتْ تُحَوِّضُهُ وَتَقُولُ بِيَدِهَا هكَذَا، وَجَعَلَتْ تَغْرُفُ المَاءَ في سِقَائِهَا وَهُوَ يَفُورُ بَعْدَمَا تَغْرُفُ، وفي روايةٍ: بِقَدَرِ مَا تَغْرِفُ. قَالَ ابْنُ عَبَّاسٍ رضي الله عنهما: قَالَ النَّبِيُّ صلى الله عليه وسلم: «رَحِمَ اللهُ أُمَّ إسْمَاعِيلَ، لَوْ تَرَكَتْ زَمْزَمَ»، أَوْ قَالَ: «لَوْ لَمْ تَغْرِفْ مِنَ المَاءِ، لَكَانَتْ زَمْزَمُ عَيْناً مَعِيناً» قَالَ: فَشَرِبَتْ، وَأَرْضَعَتْ وَلَدَهَا، فَقَالَ لَهَا المَلَكُ: لاَ تَخَافُوا الضَّيْعَةَ، فَإنَّ هـٰهُنا بَيْتاً لله يَبْنِيهِ هذَا الْغُلاَمُ وَأَبُوهُ، وَإنَّ اللهَ لاَ يُضَيَعُ أَهْلَهُ، وَكَانَ الْبَيْتُ مُرْتَفِعاً مِنَ الأَرْضِ كَالرَّابِيَةِ تَأْتِيهِ السُّيُولُ، فَتَأْخُذُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ، فَكَانَتْ كَذلِكَ حَتَّىٰ مَرَّتْ بِهِمْ رُفْقَةٌ مِنْ جُرْهُمٍ، أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمٍ مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءَ، فَنَزَلُوا في أَسْفَلِ مَكَّةَ، فَرَأَوْا طَائِراً عَائِفاً، فَقَالُوا: إنَّ هذا الطّائِرَ لَيَدُورُ عَلىٰ مَاءٍ، لَعَهْدُنَا بهذا الْوَادِي وَمَا فِيهِ ماءٌ، فأرْسَلُوا جَريّاً أَوْ جَرِيَّيْنِ، فَإذا هُمْ بالماءِ. فَرَجَعُوا، فَأَخْبَرُوهُمْ، فَأَقْبَلُوا وَأُمُّ إسْمَاعِيلَ عِنْدَ المَاءِ، فَقَالُوا: أتأذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ؟ قَالَتْ: نَعَمْ، ولكِنْ لا حَقَّ لَكُمْ في المَاءِ، قَالُوا: نَعَمْ، قَالَ ابْنُ عَبَّاسٍ: قَالَ النَّبِيُّ صلى الله عليه وسلم: «فَأَلْفَىٰ ذلِكَ أُمَّ إسمَاعِيلَ، وَهِيَ تُحِبُّ الأُنْسَ»، فَنَزَلُوا، فَأرْسَلُوا إلىٰ أَهْلِيهِم فَنَزَلُوا مَعَهُمْ، حَتَّىٰ إذا كَانُوا بِهَا أَهْلَ أَبْيَاتٍ، وَشَبَّ الْغُلامُ ! وَتَعَلَّمَ العَرَبِيَّةَ مِنْهُمْ، وَأنْفَسَهُم وَأعجَبَهُمْ حِينَ شَبَّ، فَلَمَّا أدْرَكَ زَوَّجُوهُ امْرَأَةً مِنْهُمْ، وَمَاتَتْ أُمُّ إسمَاعِيلَ، فَجَاءَ إبْرَاهِيمُ بَعْدَ مَا تَزَوَّجَ إسمَاعِيلُ يُطَالعُ تَرِكَتَهُ، فَلَمْ يَجِدْ إسْمَاعِيلَ، فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ: خَرَجَ يَبْتَغِي لَنَا ــ وفي رِوَايَةٍ: يَصِيدُ لَنَا ــ ثُمَّ سَألَها عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ، فَقَالَتْ: نَحْنُ بِشَرٍّ، نَحْنُ في ضِيقٍ وَشِدَّةٍ، وَشَكَتْ إلَيْهِ، قَالَ: فَإذا جَاءَ زَوْجُكِ، أقْرَئي عليه السَّلامَ، وَقُولي لَهُ يُغَيِّرْ عَتبَةَ بَابِهِ، فَلَمَّا جَاءَ إسمَاعِيلُ كَأَنَّهُ آنسَ شَيْئاً، فَقَالَ: هَلْ جَاءكُمْ مِنْ أَحَدٍ؟ قَالَتْ: نَعَمْ، جَاءنَا شَيْخٌ كَذَا وَكَذَا، فَسَأَلنَا عَنْكَ، فَأخْبَرْتُهُ، فَسَألَني: كَيْفَ عَيْشُنَا، فَأخْبَرْتُهُ أنّا في جَهْدِ وَشِدَةٍ. قَالَ: فَهَلْ أَوْصَاكِ بِشَيْءٍ ؟ قَالَتْ: نَعَمْ، أمَرني أنْ أَقْرَأَ عَلَيْكَ السَّلامَ وَيَقُولُ: غَيِّرْ عَتَبَةَ بَابِكَ. قَالَ: ذَاكَ أبي، وَقَدْ أَمَرَني أَنْ أفارِقَكِ، إلْحَقِي بأهْلِكِ فَطَلَّقَهَا، وَتَزَوَّجَ مِنْهُمْ أخْرَىٰ. فَلَبِثَ عَنْهُمْ إبْرَاهِيمُ ما شَاءَ الله، ثُمَّ أَتَاهُمْ بَعْدُ، فَلَمْ يَجِدْهُ، فَدَخَلَ عَلىٰ امْرَأَتِهِ، فَسَأَلَ عَنْهُ، قَالَتْ: خَرَجَ يَبْتَغِي لَنَا، قَالَ: كَيْفَ أَنْتُمُ ؟ وَسألَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ، فَقَالَتْ: نَحْنُ بِخَيْرٍ وَسَعَةٍ، وَأَثْنَتْ عَلَىٰ الله تَعَالىٰ، فَقَالَ: مَا طَعَامُكُمْ ؟ قَالَتْ: اللَّحْمُ، قَالَ: فَمَا شَرَابُكُمْ ؟ قَالَتِ: المَاءُ، قالَ: اللهم بَارِكْ لَهُمْ في اللَّحْمِ وَالمَاءِ. قَالَ النَّبِيُّ صلى الله عليه وسلم: «وَلَمْ يَكُنْ لَهُمْ يَوْمَئِذٍ حَبٌّ، وَلَوْ كَانَ لَهُمْ دَعَا لَهُمْ فِيهِ» قَالَ: فَهُمَا لاَ يَخْلُو عَلَيْهِمَا أَحَدٌ بِغَيْرِ مَكَّةَ إلَّا لَمْ يُوَافِقَاهُ».
1867/60 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “Abraham (peace be upon him) brought his wife and her son Ismā‘il (Ishmael), while she was suckling him, to a place near the Ka‘bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So, he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, then he set out homeward. Ismael’s mother followed him saying: ‘O Abraham, where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything?’ She repeated that to him many times, but he did not look back at her. Then, she asked him: ‘Has Allah commanded you to do so?’ He said: ‘Yes.’ She said: ‘Then He will not neglect us.’ She returned while Abraham proceeded onwards. Having reached the Thaniyyah, where they could not see him, he faced the Ka‘bah, raised both his hands, and supplicated saying: {Our Lord, I have settled some of my offspring in a barren valley... so that they may be grateful.} [Surat Ibrāhim: 37] Ishmael’s mother went on suckling him and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty as well as her child. She started looking at Ishmael, tossing in agony. She left him, for she could not endure looking at him, and found that Mount Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then, she descended from Safa. When she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Mount Marwah, where she stood and started looking, expecting to see somebody; but she could not see anybody. She repeated that seven times. The Prophet (may Allah’s peace and blessings be upon him) said: ‘This is the source of the tradition of Sa‘y (between Safa and Marwah).’ When she reached Marwah (for the last time), she heard a voice and she exclaimed: ‘Sah (silencing herself)’ and listened attentively. She heard the voice again and said: ‘O You who have made me hear your voice; do you have any succor for me?’ And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like a basin around it, using her hands in this way and began to fill her water-skin with water with her hands. The water was flowing out until she had scooped some of it. The Prophet (may Allah’s peace and blessings be upon him) said: ‘May Allah bestow mercy upon Ishmael’s mother! Had she left Zamzam flow without trying to control it while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.’ Then, she drank and suckled her child. The angel said to her: ‘Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never neglect His people.’ The House of Allah at that time was on a high place resembling a hillock, and whenever torrent came, it would flow to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from the way of Kadā’, in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: ‘This bird must be flying over water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them. So, they all came towards the water. Ishmael’s mother was sitting near the water. They asked her: ‘Would you allow us to stay with you?’ She replied: ‘Yes, but you will have no right to possess the water.’ They agreed to that. Ishmael’s mother was pleased with the whole situation as she used to love the company of people. So, they settled there, and later on they sent for their families who came and settled there with them. The child grew up and learned Arabic from them. They loved and admired him as he grew up. When he reached the age of puberty, they gave him one of their daughters in marriage. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied: ‘He has gone in search of our livelihood - another narration reads: hunting for us.’ Then, he asked her about their way of living and their condition, and she replied complaining to him: ‘We are living in hardship, misery, and destitution.’ He said: ‘When your husband returns, convey my salutations to him and tell him to change the threshold of his house’s door.’ When Ishmael came, he seemed to have perceived something unusual. He asked his wife: ‘Did anyone visit you?’ She replied: ‘Yes, an old man of such-and-such description came and asked me about you, and he asked about our state of living, and I told him that we are living in hardship and poverty.’ Thereupon, Ishmael said: ‘Did he advise you anything?’ She replied: ‘Yes, he told me to convey his salutations to you and to tell you to change the threshold of your door.’ Ishmael said: ‘That was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (Jurhum). Then, Abraham stayed away from them for as long as Allah wished, and called on them again but did not find Ishmael. So, he came to Ishmael’s wife and asked her about him. She said: ‘He has gone in search of our livelihood.’ Abraham asked her about their sustenance and living: ‘How are you getting on?’ She replied: ‘We are prosperous and well-off.’ Then, she praised Allah Almighty. Abrahm asked: ‘What kind of food do you eat?’ She said: ‘Meat.’ He said: ‘What do you drink?’ She said: ‘Water.’ He said: ‘O Allah, bless their meat and water.’ The Prophet (may Allah’s peace and blessings be upon him) added: ‘At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.’ If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah.”
وفي روايةٍ: فَجَاءَ فَقَالَ: أيْنَ إسْمَاعِيلُ ؟ فَقَالَتِ امْرَأَتُهُ: ذَهَبَ يَصيدُ، فَقَالَتِ امْرَأَتُهُ: أَلاَ تَنْزِلُ، فَتَطْعَمَ وَتَشْرَبَ ؟ قَالَ: وَمَا طَعَامُكُمْ وَمَا شَرَابُكُمْ ؟ قَالَتْ: طَعَامُنَا اللَّحْمُ، وَشَرَابُنَا المَاءُ، قَالَ: اللهم بَارِكْ لَهُمْ في طَعَامِهِمْ وَشَرَابِهِمْ. قَالَ: فَقَالَ أَبُو الْقَاسِمِ صلى الله عليه وسلم: «بَرَكَةُ دَعْوَةِ إبْرَاهِيمَ صلى الله عليه وسلم».
Another narration reads: “Abraham came to Ishmael’s house and asked: ‘Where is Ishamel?’ Ishmael’s wife replied: ‘He has gone out hunting,’ and added: ‘Would you stay and have something to eat and drink?’ Abraham replied: ‘What is your food and what is your drink?’ She said: ‘Our food is meat and our drink is water.’ He said: ‘O Allah, bless their food and their drink.’ The Prophet (may Allah’s peace and blessings be upon him) said: ‘Here is the blessing from Abraham’s supplication.’
قَالَ: فَإذَا جَاءَ زَوْجُكِ، فأقْرئي عليه السَّلامَ وَمُرِيهِ يثَبِّتْ عَتبَةَ بَابهِ، فَلَمَّا جَاءَ إسْمَاعِيلُ، قَالَ: هَلْ أَتَاكُمْ مِنْ أَحَدٍ ؟ قَالَتْ: نَعَم، أَتانَا شَيْخٌ حَسَنُ الهَيْئَةِ، وَأَثْنَتْ عَلَيْهِ، فَسَأَلَني عَنْكَ، فَأخْبَرْتُهُ، فَسألَني كَيْفَ عَيْشُنَا، فَأخْبَرْتُهُ أنَّا بِخَيْر، قَالَ: فَأوْصَاكِ بِشَيْءٍ؟ قَالَتْ: نَعَمْ، يَقْرَأُ عَلَيْكَ السَّلامَ، وَيَأْمُرُكَ أنْ تُثَبِّتَ عَتبَةَ بَابِكَ، قَالَ: ذَاكَ أبي، وَأنْتِ الْعَتبَةُ أَمَرَني أَنْ أُمْسِكَكِ، ثُمَّ لَبِثَ عَنْهُمْ مَا شَاءَ الله، ثُمَّ جَاءَ بَعْدَ ذلِكَ، وَإسْمَاعِيلُ يَبْرِي نَبْلاً لَهُ تَحْتَ دَوْحَةِ قَرِيْباً مِنْ زَمْزَمَ، فَلَمَّا رَآهُ قَامَ إلَيْهِ، فَصَنَعَ كَمَا يَصْنَعُ الْوَالِدُ بِالْوَلَدِ، وَالْوَلَدُ بِالْوَالِدِ، قَالَ يَا إسْمَاعِيلُ إنَّ اللهَ أمَرَني بأمْرٍ، قَالَ: فَاصْنَعْ مَا أمَرَكَ رَبُّكَ ؟ قَالَ: وَتُعِينُني؟ قَالَ: وَأُعِينُكَ، قَالَ: فَإنَّ اللهَ أمَرَني أنْ أبْنيَ بَيْتاً ههنا، وأشَارَ إلَىٰ أكَمَةٍ مُرْتَفِعَةٍ عَلىٰ مَا حَوْلَهَا، فَعِنْدَ ذلِكَ رَفَع الْقَوَاعِدَ مِنَ الْبَيْتِ، فَجَعَلَ إسْمَاعِيلُ يَأْتِي بِالحِجَارَةِ، وَإبْرَاهِيمُ يَبْني، حَتَّىٰ إذا ارْتَفَعَ الْبِنَاءُ جَاءَ بهذَا الحَجَرِ فَوَضَعَهُ لَهُ فَقَامَ عَلَيْهِ، وَهُوَ يَبْني، وَإسماعِيلُ يُنَاوِلُهُ الحِجَارَةَ، وَهُمَا يَقُولانِ: رَبَّنَا تَقبَّلْ مِنَّا إنَّكَ أنْتَ السَّمِيعُ الْعَلِيْمُ.
Then, Abraham said to Ishmael’s wife: ‘When your husband comes, give him my regards and tell him that he should keep firm his doorstep.’ When Ishmael came back, he asked his wife: ‘Did anyone visit you?’ She replied: ‘Yes, a good looking old man came to me.’ She praised him and added: ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we are in a good condition.’ Ishmael asked her: ‘Did he give you a piece of advice?’ She said: ‘Yes, he told me to convey his regards to you and ordered that you should keep firm your doorstep.’ Upon that, Ishmael said: ‘He is my father and you are the doorstep. He has ordered me to keep you with me.’ Then, Abraham stayed away from them for as long as Allah wished and called on them afterwards. He saw Ishmael under a tree, near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him, and they greeted each other as a father does with his son and a son does with his father. Abraham said: ‘O Ishmael, Allah has given me an order.’ Ishmael said: ‘Do what your Lord has commanded you to do.’ Abraham asked: ‘Will you help me?’ Ishmael said: ‘I will help you.’ Abraham said: ‘Allah has ordered me to build a house here’, pointing to a hillock higher than the land surrounding it. Then, they raised the foundations of the House. Ishmael brought the stones and Abraham was building. When the walls became high, Ishmael brought this stone and placed it for Abraham who stood over it and carried on with building the House, while Ishamel was handing over the stones to him. Both of them prayed: ‘Our Lord, accept this from us, for You are the All-Hearing, the All-Knowing.’”
وفي روايةٍ: إنَّ إبْرَاهِيمَ خَرَجَ بِإسْمَاعِيلَ وَأُمِّ إسْمَاعِيلَ، مَعَهُمْ شَنَّةٌ فِيهَا مَاءٌ، فَجَعَلَتْ أُمُّ إسْمَاعِيلَ تَشْرَبُ مِنَ الشَّنَّةِ، فَيَدِرُّ لَبَنُهَا عَلىٰ صَبِيِّهَا حَتَّىٰ قَدِمَ مَكَّةَ، فَوَضَعَهَا تَحْتَ دَوْحَةٍ، ثُمَّ رَجَعَ إبْرَاهِيمُ إلىٰ أهْلِهِ، فَاتَّبَعَتْهُ أُمُّ إسْمَاعِيلَ حَتَّىٰ لمَّا بَلَغُوا كَداءَ، نَادَتْهُ مِنْ وَرَائِهِ: يَا إبْرَاهِيمُ إلىٰ مَنْ تتْرُكُنَا ؟ قَالَ: إلىٰ الله، قَالَتْ: رَضِيتُ بِالله، فَرَجَعَتْ، وَجَعَلَتْ تَشْرَبُ مِنَ الشَّنَّةِ، وَيَدُرُّ لَبَنُهَا عَلىٰ صَبِيِّهَا حَتَّىٰ لمَّا فَنِيَ الماءُ قَالَتْ: لَوْ ذَهَبْتُ، فَنَظَرْتُ لَعلِّي أَحِسُّ أَحَداً، قَالَ: فَذَهَبَتْ فَصَعِدَتِ الصَّفا، فَنَظَرَتْ وَنَظَرَت هَلْ تُحِسُّ أحداً، فَلَمْ تُحِسَّ أحَداً، فَلَمَّا بَلَغَتِ الْوَادِي سَعَتْ، وَأتَتِ المَروَةَ، وَفَعَلَتْ ذلِكَ أشْوَاطاً، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ مَا فَعَلَ الصَّبِيُّ، فَذَهَبَتْ وَنَظَرَتْ، فَإذا هُوَ عَلىٰ حَالِهِ كَأَنَّهُ يَنْشَغُ لِلْمَوْتِ، فَلَمْ تُقِرَّهَا نَفْسُهَا، فَقَالَتْ: لَوْ ذَهَبْتُ، فَنَظَرْتُ لَعَلِّي أُحِسُّ أَحَداً، فَذَهَبَتْ فَصَعِدَتِ الصَّفَا، فَنَظَرَتْ وَنَظَرَتْ، فَلَمْ تُحِسَّ أحَداً حَتَّىٰ أتمَّتْ سَبْعاً، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ، فَنَظَرْتُ مَا فَعَلَ، فَإذا هِيَ بِصَوْتٍ، فَقَالَتْ: أغِثْ إنْ كان عِنْدَكَ خَيْرٌ، فَإذا جِبْرِيلُ –عليه السلام_، فَقَالَ بِعَقِبِهِ هكذَا، وَغَمَزَ بِعَقِبه عَلىٰ الأرْضِ، فَانْبَثَقَ المَاءُ، فَدهِشَتْ أُمُّ إسْمَاعِيلَ، فَجَعَلَتْ تَحْفِنُ وَذَكَرَ الحَدِيثَ بِطُولِهِ.
Another narration reads: “Abraham took Ishmael and his mother and went away. They had a water-skin with them containing some water. Ishmael’s mother used to drink from the water-skin so that her milk would increase for her child. When Abraham reached Makkah, he made her sit under a tree and afterwards returned home. Ishmael’s mother followed him, and when they reached Kadā’, she called him from behind: ‘O Abraham, to whom are you leaving us?’ He replied: ‘To Allah.’ She said: ‘I am satisfied to be with Allah.’ She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself: ‘I would better go and look so that I may see somebody.’ She ascended Mount Safa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached Mount Marwah. She ran to and fro many times. Then, she said to herself: ‘I would better go and check on the child.’ She went and found him on the verge of death. She could not bear to watch him dying and said to herself: ‘If I go and look, I may find somebody.’ She went and ascended Mount Safa and looked for a long while but could not find anybody. Thus, she completed seven rounds between Safa and Marwah. Again she said to herself: ‘I would better go back and check on the child.’ But suddenly she heard a voice, and she said to that strange voice: ‘Help us if you can offer any help.’ Lo! This was Gabriel (peace be upon him) who hit the earth with his heel like this, and so the water gushed forth. Ishmael’s mother was astonished and started digging...” to the rest of the Hadīth.
رواه البخاري بهذهِ الرواياتِ كلها.
[Narrated by Al-Bukhāri, with all these versions]
«الدَوْحَةُ»: الشَّجَرَةُ الْكَبِيرَةُ. قولُهُ: «قَفَّىٰ» أيْ: وَلَّىٰ. «وَالجَريّ»: الرَّسُولُ. «وَأَلفىٰ» معناه: وَجَدَ. قَوْلُهُ: «يَنْشَغُ» أَيْ: يَشْهقُ.
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البيت: الكعبة.
The House: The Ka‘bah.
الثنية: الطريق في الجبل، وكانت عند منطقة الحجون في مكة المكرمة.
Thaniyyah: A route within the mountain. It existed near Al-Hujūn area, Makkah.
يتلبط: يتمرغ ويضرب بنفسه الأرض.
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غواث: كالغياث، من الإغاثة.
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الضيعة: الهلاك.
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طائراً عائفاً: يحوم علىٰ الماء ويتردد، ولا يمضي عنه.
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عتبة بابه: كنّىٰ عن المرأة بالعتبة، لأنها تحفظ الباب وتصون ما في داخله.
The doorstep in the Hadīth alludes to the wife, as she preserves the door and takes care of what is inside.
يبري نبلاً: يصلح سهماً قبل أن يركّب فيه نصله وريشه.
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شنّة: سقاء من الجلد بالٍ.
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غمز بعقبه: ضرب.
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فانبثق: انفجر.
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1) مبادرة الأنبياء صلوات الله وسلامه عليهم لطاعة ربِّهم، وتقديمهم محبته علىٰ محبة أولادهم، وأزواجهم، وما ملكت أيمانهم.
1) The prophets (peace be upon them) would hasten to obey their Lord and would give precedence to their love for Him over their love for their children and wives and whatever they possessed.
2) من توكل علىٰ الله كفاه، ومن فوّض أمره إليه وقاه، فقد كانت هاجر أم إسماعيل علىٰ يقين أن الله لن يضيعها وولدها، لكنها سعت بالأسباب مع تمام التوكل علىٰ الله.
2) Whoever relies upon Allah, Allah will make him self-sufficient; and whoever entrusts his affairs to his Lord, He will take care of him. Hājar, Ishmael’s mother, was certain that Allah Almighty would not neglect her and her child. Nonetheless, she pursued every possible means while putting her trust fully in the Almighty Lord.
3) كراهية التضجر من حال العيش، واستحباب شكر الله تعالىٰ علىٰ كل حال.
3) It is disliked to show discontentment with one’s living conditions; rather, one is recommended to give thanks to Allah Almighty in all circumstances.
4) استحسان اتخاذ الزوجة الصالحة الصابرة، فإنها خير عون علىٰ الطاعة.
4) A man is advised to marry a righteous and patient woman, who will be the best source of support in doing good.
5) المسارعة إلىٰ بر الوالدين، وتنفيذ أوامرهما ما لم يكن في معصية.
5) Hastening to show dutifulness to one’s parents and readily obeying their commands, provided no sin is involved.
61/1868 ــ وَعَنْ سَعِيدِ بْنِ زَيْدٍ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «الْكَمْأَةُ مِنَ المَنِّ، وماؤُهَا شِفَاءٌ لِلْعَيْنِ» متفقٌ عليه.
1868/61 - Sa‘īd ibn Zayd (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Truffles are a form of manna, and its liquid is a cure for the eye.” [Narrated by Al-Bukhāri and Muslim]
الكمأة: نبات لا ورق لها ولا ساق، تُوجد في الأرض من غير زرع تشبه حب البطاطا.
Truffles: a plant that has no leaves or stem. It grows in the land without cultivation, and it looks like potatoes.
المنّ: الطعام الذي أنزله الله تعالىٰ علىٰ بني إسرائيل، من غير تعب. أو ما مَنَّ الله به علىٰ عباده.
Manna: the food that Allah Almighty sent down to the Children of Israel without any effort on their part; or the favors Allah bestows upon His servants.
1) مشروعية التداوي بما أودعه الله تعالىٰ من أنواع الشفاء في أصل خِلْقَةِ المخلوقات.
1) It is legitimate to seek medical treatment through various cures that Allah Almighty originally placed in some created beings.
2) إن ماء الكمأة شفاء للعين، وهو من أصلح الأدوية لدائها،، لدلالة الطب النبوي المبارك عليه.
2) The liquid of truffles is an effective cure for the eye, based on the Prophetic medicine.
جعل الله تعالىٰ في أصل خَلقه لنبات المَنِّ الغذاء والشفاء، لكن قد يَعرض لها ما يسلب عنها هذه الخاصية، فما سبب ذلك؟!
Allah Almighty has originally placed nutrition and cure in the manna plant. Yet, it may undergo something that removes this trait from it. What is the reason behind that?
قال العلامة ابن القيم ــ رحمه الله تعالىٰ ــ في (زاد المعاد في هدي خير العباد صلى الله عليه وسلم): «فإن قلت: فإن كان هذا شأن الكمأة، فما بال هذا الضرر فيها؟ ومن أين أتاها ذلك؟ فاعلم أن الله سبحانه أتقن كل شيء صنعه، وأحسن كل شيء خلقه، فهو عند مبدأ خلقه بريء من الآفات والعلل، تام المنفعة لما هُيِّئ وخلق له، وإنما تعرض له الآفات بعد ذلك بأمور أُخَر... ومن له معرفة بأحوال العالم ومبدئه يعرف أن جميع الفساد في جوه ونباته وحيوانه وأحوال أهله حادث بعد خلقه، بأسباب اقتضت حدوثه، ولم تزل أعمال بني آدم، ومخالفتهم للرسل، تحدث لهم من الفساد العام والخاص؛ ما يجلب عليهم من الآلام والأمراض والأسقام والطواعين والقحوط والجدوب، وسلب بركات الأرض وثمارها ونباتها، وسلب منافعها أو نقصانها أموراً متتابعة يتلو بعضُها بعضاً، فإن لم يتسع علمك لهذا، فاكتف بقوله تعالىٰ: {ظَهَرَ ٱلفَسَادُ فِي ٱلبَرِّ وَٱلبَحرِ بِمَا كَسَبَت أَيدِي ٱلنَّاسِ}... وكلما أحدث الناس ظلماً وفجوراً أحدث لهم ربُّهم تبارك وتعالىٰ من الآفات والعلل في أغذيتهم وفواكههم وأهويتهم ومياههم وأبدانهم وخَلقهم وصورهم وأشكالهم وأخلاقهم من النقص والآفات ما هو موجب أعمالهم وظلمهم وفجورهم، ولقد كانت الحبوب من الحنطة وغيرها أكبر مما هي اليوم، كما كانت البركة فيها أعظم، وقد روىٰ الإمام أحمد بإسناده: «أنه وجد في خزائن بعض بني أمية صرّة فيها حنطة أمثال نوىٰ التمر مكتوب عليها: هذا كان ينبت أيام العدل»، وهذه القصة ذكرها في مسنده علىٰ إثر حديث رواه....
In Zād al-Ma‘ād Fi Hady Khayr al-‘Ibād, the erudite scholar Ibn Al-Qayyim (may Allah have mercy upon him) said: “Someone may say: If this is how truffles are, then what about the harms they cause? How did they come to be like this? You should know that Allah Almighty perfected everything He has created. So, anything, when first created, is free from ills and defects and can perfectly serve the purpose for which it has been created. Yet, it may later experience some ills and defects for some reasons. If we study the world and how it began, we will know that all the bad things that happened to its air, plants, animals, and the conditions of its people did actually occur after the initial creation, due to certain reasons. Moreover, the behaviors of people and their disobedience to the messengers kept causing evils in their lives, personal and public, which in turn brought pains, diseases, plagues, famines, droughts, and the total or partial disappearance of blessing from the earth and its fruits, plants, and benefits. If you do not possess adequate knowledge about all these things, you can only heed the verse that says: {Corruption has appeared on land and sea because of what people’s hands have earned...} [Surat ar-Rūm: 41] The more people engage in wrongdoing and immorality, the greater ills and maladies Allah Almighty will cause to their food, fruits, air, water, bodies, appearances, shapes, and morals, as a result of their injustices and transgression. Wheat grains and the like used to be bigger in size than they are today, and they also had a greater blessing therein. Imam Ahmad Narrated that “a bundle was found in the storehouses of Banu Umayyah containing wheat grains whose size was that of date stones and whereon was written: This used to grow in the days of justice.” He related this story, in his Musnad, after narrating a certain Hadīth.
وقد جعل الله سبحانه أعمال البر والفاجر مقتضيات لآثارها في هذا العالم، فجعل منع الإحسان والزكاة والصدقة سبباً لمنع الغيث من السماء والقحط والجدب، وجعل ظلم المساكين والبخس في المكاييل والموازين، وتعدِّي القوي علىٰ الضعيف سبباً لجور الملوك والولاة، الذين لا يرحمون إن استرحموا، ولا يعطفون إن استعطفوا، وهم في الحقيقة أعمال الرعايا ظهرت في صور ولاتهم... والله سبحانه بحكمته وعدله يظهر للناس أعمالهم في قوالب وصور تناسبها،... والله بالغ أمره لا معقِّب لحكمه ولا رادَّ لأمره. وبالله التوفيق».
Allah Almighty has made it a rule that righteous or wicked deeds lead to similar consequences in this world. For example, when Zakah and charity are withheld, rain is withheld too, leading to drought and famines. Likewise, when people wrong the poor and needy, those who weigh or measure act dishonestly, and the strong transgress against the weak, this is a reason for them to have unjust, merciless, and callous rulers. Such rulers are indeed the outcome and reflection of the actions of their subjects. Out of His wisdom and justice, Allah Almighty exhibits for people their actions in suitable molds and forms. Verily, Allah executes His will and none can change His ruling or repel His command.”