قَالَ الله تَعَالَى : ﴿ ألا إنَّ أوْلِيَاءَ اللهِ لا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يحْزَنُونَ * الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ لَهُمُ البُشْرَى في الحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ لا تَبْدِيلَ لِكَلِمَاتِ الله ذَلِكَ هُوَ الفَوْزُ العَظِيمُ ﴾ [ يونس (62 : 64) ] . الكرامة : إحدى الخوارق للعادات ، والولي هو المطيع لله ، فكل من كان تقيًّا كان لله وليًّا . قال ابن عباس وغيره : أولياء الله الذين إذا رُؤُا ذُكِرَ الله . وعن أبي هريرة رضي الله عنه قال : قالَ رسول الله : « إنَّ من عباد الله عبادًا يغبطهم الأنبياء والشهداء » . قيل : من هم يَا رسول الله ، لعلَّنا نحبهم ؟ قال : « هم قوم تحابّوا في الله من غير أموال ولا أنساب ، وجوههم نور على منابر من نور لا يخافون إذا خاف الناس ، ولا يحزنون إذا حزن الناس » . ثم قرأ : ﴿ أَلا إِنَّ أَوْلِيَاء اللّهِ لا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ ﴾ [ يونس (62) ] ، رواه ابن جرير وغيره . وعن أبي الدرداء رضي الله عنه : عن النبي في قوله : ﴿ لَهُمُ الْبُشْرَى فِي الْحَياةِ الدُّنْيَا وَفِي الآخِرَةِ ﴾ [ يونس (64) ] ، قال : « الرؤيا الصالحة يراها المسلم أو تُرى له » . رواه أحمد . وقد قال الله تعالى : ﴿ إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلا تَخَافُوا وَلا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ * نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ * نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ ﴾ [ فصلت (30 : 32) ] . وقوله تعالى : ﴿ لا تَبْدِيلَ لِكَلِمَاتِ ﴾ [ يونس (64) ] ، أي : لا تغيير لقوله ، ولا خلف لوعده ، ﴿ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴾ [ يونس (64) ] .وقال تَعَالَى : ﴿ وَهُزِّي إلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَباً جَنِيّاً * فَكُلِي وَاشْرَبِي وَقَرِّي عَيْناً ﴾ [ مريم (25 ، 26) ] . هذا من خوارق العادة ، وهي كرامة لمريم عليها السلام ، وأشار بقوله ﴿ فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيّاً * قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيّاً ﴾ [ مريم (29 ، 30) ] إلى تكلم عيسى ومخاطبته لقومها ، ومحاورته عنها ، من ولادته إرهاصًا لنبوته ، وكرامةً لها . وقال تَعَالَى : ﴿ كُلَّمَا دَخَلَ عَلَيْهَا زَكرِيّا المِحْرَابَ وَجَدَ عِنْدَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَذَا قالت هُوَ مِنْ عِنْدِ اللهِ إنَّ اللهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ ﴾ [ آل عمران (37) ] . قيل : كان يجد عندها فاكهة الشتاء في الصيف ، وفاكهة الصيف في الشتاء . في قصة مريم عدة كرامات ، منها : حبلها من غير ذَكَر ، وحصول الرطب الطري من الجذع اليابس ، ودخول الرزق عندها في غير أوان حضور أسبابه، وهي لم تكن نبية . وَقَالَ تَعَالَى : ﴿ وَإذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلا اللهَ فَأْوُوا إِلَى الكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّيءْ لَكُمْ مِنْ أمْرِكُمْ مِرْفَقاً * وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ اليَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ ﴾ [ الكهف (16 ، 17) ] . قال بعض المفسرين : صرف الله عنهم الشمس بقدرته ، وحال بينهم وبينها ؛ لأنَّ باب الكهف على جانب لا تقع الشمس إلا على جنبه ، فيكون كرامة لهم كما قال : ذلك من آيات الله إذا أرشدهم إلى ذلك الغار ، وصرف عنهم الأضرار . وفي لبثهم ثلاث مئة وأزيد ، نيامًا أحياء من غير آفة ، مع بقاء القوة العادية بلا غذاء ولا شراب من جملة الخوارق .
Allah, the Exalted, says:
"No doubt! Verily, the Auliya' of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success." (10: 62-64)
"And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you. So eat and drink." (19: 25,26)
"Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: 'O Maryam (Mary)! From where have you got this?' She said, 'This is from Allah.' Verily, Allah provides sustenance to whom He wills, without limit." (3:37)
"(The young men said to one another): 'And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave; your Rubb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left..." (18:16,17)
[1503] وعن أَبي محمد عبد الرحمن بن أَبي بكرٍ الصديق رضي الله عنهما : أنَّ أَصْحَابَ الصُّفّةِ كَانُوا أُنَاساً فُقَرَاءَ وَأَنَّ النَّبيَّ قَالَ مَرَّةً : « مَنْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ ، فَلْيَذْهَبْ بثَالِثٍ ، وَمنْ كَانَ عِنْدَهُ طَعَامُ أرْبَعَةٍ ، فَلْيَذْهَبْ بِخَامِسٍ بِسَادِسٍ » أَوْ كما قَالَ ، وأنَّ أَبَا بكرٍ جَاءَ بِثَلاَثَةٍ ، وانْطَلَقَ النبيّ بعَشَرَةٍ ، وأنَّ أَبَا بَكرٍ تَعَشَّى عِنْدَ النبي ثُمَّ لَبِثَ حَتَّى صَلَّى العِشَاءَ ، ثُمَّ رَجَعَ ، فجاءَ بَعْدَ مَا مَضَى مِنَ اللَّيْلِ مَا شَاءَ اللهُ . قالت له امْرَأتُهُ : مَا حَبَسَكَ عَنْ أضْيَافِكَ ؟ قَالَ : أوَ ما عَشَّيْتِهمْ ؟ قالت: أَبَوْا حَتَّى تَجِيءَ وَقَدْ عَرَضُوا عَلَيْهِمْ ، قَالَ : فَذَهَبتُ أَنَا فَاخْتَبَأْتُ ، فَقالَ : يَا غُنْثَرُ ، فَجَدَّعَ وَسَبَّ ، وقالَ : كُلُوا لا هَنِيئاً وَاللهِ لا أَطْعَمُهُ أَبَداً ، قَالَ : وايْمُ اللهِ مَا كُنَّا نَأخُذُ مِنْ لُقْمَةٍ إلا ربا من أسفلِها أكثرَ منها حتى شبعوا ، وصارتْ أكثرَ مما كانتْ قبلَ ذلكَ ، فنظرَ إليها أبو بكر فقالَ لامرأتِهِ : يا أختَ بني فراسٍ ما هذا ؟ قالت : لا وقُرَّةِ عيني لهي الآنَ أكثرُ منها قبلَ ذلكَ بثلاثِ مراتٍ ! فأكل منها أبو بكرٍ وقال : إنَّما كانَ ذلكَ من الشيطانِ ، يعني : يمينَهُ . ثم أكلَ منها لقمةً ، ثُمَّ حَمَلَهَا إِلَى النَّبيِّ فَأَصْبَحَتْ عِنْدَهُ . وَكَانَ بَيْنَنَا وَبَيْنَ قَوْمٍ عَهْدٌ ، فَمَضَى الأجَلُ ، فَتَفَرَّقْنَا اثْنَيْ عَشَرَ رَجُلاً ، مَعَ كُلِّ رَجُلٍ مِنْهُمْ أُنَاسٌ ، اللهُ أعْلَمُ كَمْ مَعَ كُلِّ رَجُلٍ فَأَكَلُوا مِنْهَا أَجْمَعُونَ .وَفِي رِوَايةٍ : فَحَلَفَ أَبُو بَكْرٍ لا يَطْعَمُهُ ، فَحَلَفَت المَرْأَةُ لا تَطْعَمُهُ ، فَحَلَفَ الضَّيْفُ . - أَو الأَضْيَافُ - أنْ لا يَطْعَمُهُ أَوْ يَطْعَمُوهُ حَتَّى يَطْعَمَهُ . فَقَالَ أَبُو بَكْرٍ : هذِهِ مِنَ الشَّيْطَانِ ! فَدَعَا بالطَّعَامِ فَأكَلَ وأكَلُوا ، فَجَعَلُوا لا يَرْفَعُونَ لُقْمَةً إِلا رَبَتْ مِنْ أسْفَلِهَا أَكْثَرُ مِنْهَا ، فَقَالَ : يَا أُخْتَ بَني فِرَاسٍ ، مَا هَذَا ؟ فَقَالَتْ : وَقُرْةِ عَيْنِي إنَّهَا الآنَ لأَكْثَرُ مِنْهَا قَبْلَ أنْ نَأكُلَ ، فَأكَلُوا ، وَبَعَثَ بِهَا إِلَى النبي فَذَكَرَ أنَّهُ أكَلَ مِنْهَا . وَفِي رِوايَةٍ : إنَّ أَبَا بكْرٍ قَالَ لِعَبْدِ الرَّحْمنِ : دُونَكَ أضْيَافَكَ ، فَإنِّي مُنْطلقٌ إِلَى النبي فَافْرُغْ مِنْ قِراهُم قَبْلَ أنْ أَجِيءَ ، فَانْطَلَقَ عَبْدُ الرَّحْمنِ ، فَأَتَاهُمْ بما عِنْدَهُ ، فَقَالَ : اطْعَمُوا ؛ فقالوا : أين رَبُّ مَنْزِلِنا ؟ قَالَ : اطْعَمُوا ، قالوا : مَا نحنُ بِآكِلِينَ حَتَّى يَجِيءَ رَبُّ مَنْزِلِنَا ، قَالَ : اقْبَلُوا عَنْا قِرَاكُمْ ، فَإنَّهُ إنْ جَاءَ وَلَمْ تَطْعَمُوا ، لَنَلْقَيَنَّ مِنْهُ فأبَوْا ، فَعَرَفْتُ أنَّهُ يَجِدُ عَلَيَّ ، فَلَمَّا جَاءَ تَنَحَّيْتُ عَنْهُ ، فَقَالَ : مَا صَنَعْتُمْ ؟ فَأخْبَرُوهُ ، فَقَالَ : يَا عَبْدَ الرَّحمنِ ، فَسَكَتُّ : ثُمَّ قَالَ : يَا عَبْدَ الرَّحْمنِ ، فَسَكَتُّ ، فَقال : يَا غُنْثَرُ أقْسَمْتُ عَلَيْكَ إنْ كُنْتَ تَسْمَعُ صَوتِي لَمَا جِئْتَ ! فَخَرَجْتُ ، فَقُلْتُ : سَلْ أضْيَافَكَ ، فقالُوا : صَدَقَ ، أتَانَا بِهِ ، فَقَالَ : إنَّمَا انْتَظَرْتُمُونِي والله لا أَطْعَمُهُ اللَّيْلَةَ . فَقَالَ الآخَرُونَ : واللهِ لا نَطْعَمُهُ حَتَّى تَطْعَمَهُ فَقَالَ : وَيْلَكُمْ مَا لَكُمْ لا تَقْبَلُونَ عَنَّا قِرَاكُمْ ؟ هَاتِ طَعَامَكَ ، فَجَاءَ بِهِ ، فَوَضَعَ يَدَهُ فَقَالَ : بِسْمِ اللهِ ، الأولَى مِنَ الشَّيْطَانِ ، فَأَكَلَ وَأَكَلُوا . متفق عَلَيْهِ .قَوْله : « غُنْثَرُ » بغينٍ معجمةٍ مَضمُومَةٍ ثُمَّ نُونٍ ساكِنَةٍ ثُمَّ ثاءٍ مثلثةٍ وَهُوَ : الغَبِيُّ الجَاهِلُ . وقولُهُ : « فَجَدَّعَ » أَيْ شَتَمَهُ ، والجَدْعُ القَطْعُ . قولُه « يَجِدُ عَليّ » هُوَ بكسرِ الجِيمِ : أيْ يَغْضَبُ . في هذا الحديث : كرامة ظاهرة لأبي بكر رضي الله عنه .
1503. 'Abdur-Rahman bin Abu Bakr (May Allah be pleased with them) reported: The Companions of As-Suffah were poor people. The Prophet (PBUH) said, "Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar)." Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the 'Isha' prayers. After a part of the night had passed, he returned to his house. His wife said to him: "What has detained you from your guests?" He said: "Have you not served supper to them?" She said: "They refused to take supper until you come." [Abdur-Rahman (Abu Bakr's son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: "Please eat. By Allah! I will never eat the meal." 'Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: "O sister of Banu Firas! What is this?" She said: "O pleasure of my eyes! The food has increased thrice in quantity." Then Abu Bakr (May Allah be pleased with him) started eating. He said: "My oath not to take the meal was because of Satan." He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal.
[Al-Bukhari and Muslim].
There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.
Commentary: We learn the following points from this Hadith:
1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.
2. A father can admonish his children for disciplinary purposes.
3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.
4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allah that all the members of the family, guests, the Prophet (PBUH) and twelve "Arif" (leader) along with their companions took that food. (Gist of the text of Hadith from Fath Al-Bari, Kitab Al-Manaq.)
[1504] وعن أَبي هريرة قَالَ : قَالَ رسول الله : « لَقَدْ كَانَ فيما قَبْلَكُمْ مِنَ الأُمَمِ نَاسٌ مُحَدَّثُونَ ، فَإنْ يَكُ في أُمَّتِي أحدٌ فإنَّهُ عُمَرُ» . رواه البخاري . ورواه مسلم من رواية عائشة . وفي روايتهما قَالَ ابن وهب : « محَدَّثُونَ » أيْ مُلْهَمُونَ . المُحْدَّث : الرجل الصادق الظن ، وهو مَنْ أُلْقي في روعه شيء من قبل الملأ الأعلى . وعند الترمذي : « إن الله جعل الحق على لسان عمر وقلبه » . وفي حديث آخر : « لو كان نبي بعدي لكان عمر » . وفي هذا الحديث : كرامة ظاهرة لعمر رضي الله عنه . وعن ابن عمر قال : بينا عثمان يخطب إذ قام إليه جهجاه الغفاري ، فأخذ العصا من يده فكسرها على ركبته ، فدخلت شظية في ركبته ، فوقعت فيها الأكلة . وعن الحسن بن علي قال : قال علي : إنَّ رسول الله مسح ظهري الليلة في منامي ، فقلت يا رسول الله : ما لقيت من أمتك من الأود واللدد ؟ قال : « ادع عليهم » . قلت : اللهم أبدلني بهم من هو خير لي منهم ، وأبدلهم بي من هو شر مني . فخرج فضربه الرجل . رواهما ابن سيد الناس . ففي هذين كرامة للخليفتين رضي الله عنهما .
1504. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be 'Umar."
[Al-Bukhari].
In Muslim, this Hadith is narrated by 'Aishah (May Allah be pleased with her), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.
Commentary: "Mulhamun" [persons endowed with inspiration]; in other words, things are put in their hearts by Allah, it was done in the case of the mother of Prophet Musa. It was put in her mind by Allah that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of 'Umar (May Allah be pleased with him).
[1505] وعن جابر بنِ سُمْرَةَ رضي الله عنهما ، قَالَ : شَكَا أهْلُ الكُوفَةِ سَعْداً يعني : ابنَ أَبي وقاص ، إِلَى عمر بن الخطاب فَعَزَلَهُ ، واسْتَعْمَلَ عَلَيْهِمْ عَمَّاراً ، فَشَكَوا حَتَّى ذَكَرُوا أنَّهُ لا يُحْسِنُ يُصَلِّي ، فَأَرْسَلَ إِلَيْهِ ، فَقَالَ : يَا أَبَا إسْحَاقَ ، إنَّ هَؤُلاَءِ يَزْعَمُونَ أنَّكَ لا تُحْسِنُ تُصَلِّي ، فَقَالَ : أَمَّا أنا واللهِ فَإنِّي كُنْتُ أُصَلِّي بِهِمْ صَلاَةَ رسولِ الله لا أُخْرِمُ عَنْها ، أُصَلِّي صَلاَةَ العِشَاءِ فَأَرْكُدُ فِي الأُولَيَيْنِ ، وَأُخِفُّ في الأُخْرَيَيْنِ . قَالَ : ذَلِكَ الظَّنُّ بِكَ يَا أَبَا إسْحَاقَ ، وأَرْسَلَ مَعَهُ رَجُلاً - أَوْ رِجَالاً - إِلَى الكُوفَةِ يَسْأَلُ عَنْهُ أهْلَ الكُوفَةِ ، فَلَمْ يَدَعْ مَسْجِداً إِلا سَأَلَ عَنْهُ ، وَيُثْنُونَ مَعْرُوفاً ، حَتَّى دَخَلَ مَسْجِداً لِبَنِي عَبْسٍ ، فَقَامَ رَجُلٌ مِنْهُمْ ، يُقالُ لَهُ أُسَامَةُ بْنُ قَتَادَةَ ، يُكَنَّى أَبَا سَعْدَةَ ، فَقال : أمَا إذْ نَشَدْتَنَا فَإنَّ سَعْداً كَانَ لا يَسِيرُ بالسَّرِيَّةِ وَلا يَقْسِمُ بالسَّوِيَّةِ ، وَلا يَعْدِلُ في القَضِيَّةِ . قَالَ سَعْدٌ : أمَا وَاللهِ لأَدْعُونَّ بِثَلاَثٍ : اللَّهُمَّ إنْ كَانَ عَبْدُكَ هَذَا كَاذِباً قَامَ رِيَاءً وَسُمْعَةً ، فَأَطِلْ عُمُرَهُ ، وَأَطِلْ فَقْرَهُ ، وَعَرِّضْهُ لِلْفِتَنِ . وَكَانَ بَعْدَ ذَلِكَ إِذَا سُئِلَ يَقُولُ : شَيْخٌ كَبيرٌ مَفْتُونٌ ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ . قَالَ عَبدُ الملكِ بن عُمَيْرٍ الراوي عن جابرِ بنِ سَمُرَةَ : فَأنا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الكِبَرِ ، وإنَّهُ لَيَتَعَرَّضُ لِلْجَوارِي فِي الطُّرُقِ فَيَغْمِزُهُنَّ . متفق عَلَيْهِ . في هذا الحديث : كرامة ظاهرة لسعد بن أبي وقاص رضي الله عنه .
1505. Jabir bin Samurah (May Allah be pleased with them) said: The inhabitants of Kufah complained to 'Umar (May Allah be pleased with him) against Sa'd bin Abu Waqqas (May Allah be pleased with him) and 'Umar (May Allah be pleased with him) appointed 'Ammar (May Allah be pleased with him) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Salat (the prayers) properly. 'Umar (May Allah be pleased with him) sent for Sa'd and said to him: "O Abu Ishaq, the people claim that you do not offer the Salat properly." Sa'd replied: "By Allah! I observe Salat according to the Salat of the Messenger of Allah (PBUH), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak'ah in Maghrib and 'Isha' prayers and shorten in the last ones." 'Umar (May Allah be pleased with him) said: "This is what I thought of you, O Abu Ishaq!" Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu 'Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa'dah, stood up and said, "Sa'd bin Abu Waqqas did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly." On this Sa'd said: "I shall make three supplications in respect of him: O Allah! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials." (And so did it happen.) Thereafter, when the man was asked about his condition he would say, "I am an old man afflicted with trials and overtaken by the curses of Sa'd."
'Abdul-Malik bin 'Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them.
[Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following four points:
1. The distinction of Sa'd bin Abu Waqqas (May Allah be pleased with him) and the fact that his prayers were granted by Allah.
2. The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.
3. Government officials can be dismissed in the interest of public good, as 'Umar (May Allah be pleased with him) dismissed Sa'd bin Abu Waqqas although the complaints made against him were false, but 'Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.
4. This Hadith also proves the correctness of marvels. The acceptance of the prayer of Sa'd bin Abu Waqqas is an instance of it.
[1506] وعن عروة بن الزبير : أنَّ سعيد بن زيد بن عمرو بن نُفَيلٍ خَاصَمَتْهُ أَرْوَى بِنْتُ أوْسٍ إِلَى مَرْوَانَ بْنِ الحَكَمِ ، وادَّعَتْ أنَّهُ أخَذَ شَيْئاً مِنْ أرْضِهَا ، فَقَالَ سعيدٌ : أنا كُنْتُ آخُذُ شَيئاً مِنْ أرْضِهَا بَعْدَ الَّذِي سَمِعْتُ مِنْ رسول الله ؟! قَالَ : مَاذَا سَمِعْتَ مِنْ رَسُولِ الله ؟ قَالَ : سَمِعْتُ رسولَ الله يقول : « مَنْ أخَذَ شِبْراً مِنَ الأرْضِ ظُلْماً ، طُوِّقَهُ إِلَى سَبْعِ أرْضِينَ » فَقَالَ لَهُ مَرْوَانُ : لا أسْألُكَ بَيِّنَةً بَعْدَ هَذَا ، فَقَالَ سعيد : اللَّهُمَّ إنْ كَانَتْ كاذِبَةً ، فَأعْمِ بَصَرَها ، وَاقْتُلْهَا في أرْضِها ، قَالَ : فَما ماتَتْ حَتَّى ذَهَبَ بَصَرُهَا ، وَبَيْنَما هِيَ تَمْشِي في أرْضِهَا إذ وَقَعَتْ في حُفْرَةٍ فَماتَتْ . متفق عَلَيْهِ . وفي روايةٍ لِمُسْلِمٍ عن محمد بن زيد بن عبد الله بن عُمَرَ بِمَعْنَاهُ ، وأنه رآها عَمْيَاءَ تَلْتَمِسُ الجُدُرَ تقولُ : أصابَتْنِي دَعْوَةُ سَعيدٍ ، وأنَّها مَرَّتْ عَلَى بِئرٍ في الدَّارِ الَّتي خَاصَمَتْهُ فِيهَا ، فَوَقَعَتْ فِيهَا ، فَكَانتْ قَبْرَها . في هذا الحديث : كرامة ظاهرة لسعيد بن زيد رضي الله عنه .
1506. 'Urwah bin Az-Zubair (May Allah be pleased with him) reported: Arwa bint Aus brought a suit against Sa'id bin Zaid bin 'Amr bin Nufail (May Allah be pleased with him). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa'id said: "How can I take a portion out of her land while I have heard a denunciation from the Messenger of Allah (PBUH)." Marwan asked him: "What did you hear from the Messenger of Allah?" He said, "I heard the Messenger of Allah (PBUH) saying, 'He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Ressurection'." Marwan said to him: "I don't seek proof from you after this." Sa'id supplicated: "O Allah! If she is a liar, deprive her of her eye sight and cause her to die in her land." 'Urwah said: "She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died."
[Al-Bukhari and Muslim].
In another narration of Muslim, Muhammad bin Zaid bin 'Abdullah bin 'Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: "I am ruined by the curse of Sa'id." Later she fell in a well in the same disputed land and died.
Commentary: Sa'id bin Zaid was an eminent Companion of the Prophet (PBUH) and had the honour of being one from the group of Al-'Ashratul-Mubashsharuna bil-Jannah Marwan bin Al-Hakam (May Allah be pleased with him) was governor of Al-Madinah during the caliphate of Mu'awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu'awiyah bin Yazid, he remained caliph for some months.
This Hadith brings into prominence the following points:
1. The distinction of Sa'id bin Zaid and the marvel which came about with the acceptance of his prayer by Allah.
2. One should always save oneself from the curse of the pious people because the punishment can occur in this very life.
[1507] وعن جابر بن عبد الله رضي الله عنهما ، قَالَ : لَمَّا حَضَرَتْ أُحُدٌ دعَانِي أَبي من اللَّيلِ فَقَالَ : مَا أُرَاني إِلا مَقْتُولاً في أوْلِ مَنْ يُقْتَلُ من أصْحَابِ النبي وإنِّي لا أَتْرُكُ بَعْدِي أَعَزَّ عَلَيَّ مِنْكَ غَيْرَ نَفْسِ رسول الله وإنَّ عَلَيَّ دَيْناً فَاقْضِ ، وَاسْتَوْصِ بِأَخَوَاتِكَ خَيْراً ، فَأصْبَحْنَا ، فَكَانَ أَوَّلَ قَتِيلٍ ، وَدَفَنْتُ مَعَهُ آخَرَ في قَبْرِهِ ، ثُمَّ لَمْ تَطِبْ نَفْسِي أنْ أتْرُكَهُ مَعَ آخَرَ ، فَاسْتَخْرَجْتُهُ بَعْدَ سِتَّةِ أشْهُرٍ ، فإذا هُوَ كَيَوْمِ وَضَعْتُهُ غَيْرَ أُذنِهِ ، فَجَعَلْتُهُ في قَبْرٍ عَلَى حِدَةٍ . رواه البخاري . في هذا الحديث : كرامة ظاهرة لعبد الله أبي جابر رضي الله عنهما .
1507. Jabir bin 'Abdullah (May Allah be pleased with them) said: My father called me on the evening before (the battle of) Uhud and said: "I perceive that I shall be among the first from among the Companions of the Prophet (PBUH) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well." Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave.
[Al-Bukhari].
Commentary: This Hadith highlights the following five points:
1. The Companions' love for the Prophet (PBUH) exceeded everything else, even one's own life and children.
2. The Companions' ardent desire for martyrdom.
3. The sixth sense of Jabir's father that he would be honoured with martyrdom.
4. The miracle that his dead body remained intact and did not decompose even after the period of six months.
5. The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.
[1508] وعن أنس أنَّ رجلين مِنْ أصحاب النبي خَرَجَا مِنْ عِنْدِ النبي في لَيْلَةٍ مُظْلِمَةٍ وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ بَيْنَ أَيْديهِمَا . فَلَمَّا افْتَرَقَا ، صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ حَتَّى أتَى أهْلَهُ . رواهُ البُخاري مِنْ طُرُقٍ ؛ وفي بَعْضِهَا أنَّ الرَّجُلَيْنِ أُسَيْدُ بنُ حُضير ، وَعَبّادُ بنُ بِشْرٍ رضي الله عنهما . في هذا الحديث : كرامة ظاهرة لأسيد بن حضير ، وعبّاد بن بشر رضي الله عنهما .
1508. Anas (May Allah be pleased with him) reported: Two Companions of the Prophet (PBUH) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home.
[Al-Bukhari].
Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and 'Abbad bin Bishr (May Allah be pleased with them).
Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (PBUH).
[1509] وعن أَبي هريرة قَالَ : بعث رسول الله عَشْرَة رَهْطٍ عَيْناً سَرِيَّة ، وأمَّرَ عَلَيْهَم عاصِمَ بنَ ثَابِتٍ الأنْصَارِيَّ ، فانْطلقوا حَتَّى إِذَا كَانُوا بالهَدْأةِ ؛ بَيْنَ عُسْفَانَ وَمَكَّةَ ؛ ذُكِرُوا لِحَيٍّ مِنْ هُذَيْل يُقالُ لَهُمْ : بَنُو لحيانَ ، فَنَفَرُوا لَهُمْ بِقَريبٍ مِنْ مِئَةِ رَجُلٍ رَامٍ ، فَاقْتَصُّوا آثَارَهُمْ ، فَلَمَّا أحَسَّ بِهِمْ عَاصِمٌ وأصْحَابُهُ ، لَجَؤا إِلَى مَوْضِعٍ ، فَأَحاطَ بِهِمُ القَوْمُ ، فَقَالُوا : انْزِلُوا فَأَعْطُوا بِأيْدِيكُمْ وَلَكُمُ العَهْدُ وَالمِيثَاقُ أنْ لا نَقْتُلَ مِنْكُمْ أحَداً . فَقَالَ عَاصِمُ بنُ ثَابِتٍ : أَيُّهَا القَوْمُ ، أَمَّا أنا ، فَلا أنْزِلُ عَلَى ذِمَّةِ كَافِرٍ : اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ فَرَمُوهُمْ بِالنّبْلِ فَقَتلُوا عَاصِماً ، وَنَزَلَ إلَيْهِمْ ثَلاَثَةُ نَفَرٍ عَلَى العَهْدِ والمِيثاقِ، مِنْهُمْ خُبَيْبٌ، وَزَيدُ بنُ الدَّثِنَةِ وَرَجُلٌ آخَرُ . فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أطْلَقُوا أوْتَارَ قِسِيِّهِمْ ، فَرَبطُوهُمْ بِهَا . قَالَ الرَّجُلُ الثَّالِثُ : هَذَا أوَّلُ الغَدْرِ واللهِ لا أصْحَبُكُمْ إنَّ لِي بِهؤُلاءِ أُسْوَةً ، يُريدُ القَتْلَى ، فَجَرُّوهُ وعَالَجُوهُ ، فأبى أنْ يَصْحَبَهُمْ ، فَقَتَلُوهُ ، وانْطَلَقُوا بِخُبَيبٍ ، وزَيْدِ ابنِ الدَّثِنَةِ ، حَتَّى بَاعُوهُما بِمَكَّةَ بَعْدَ وَقْعَةِ بَدْرٍ ؛ فابْتَاعَ بَنُو الحارِثِ بن عامِرِ بنِ نَوْفَلِ بنِ عبدِ مَنَافٍ خُبيباً ، وكان خُبَيْبٌ هُوَ قَتَلَ الحَارِثَ يَوْمَ بَدْرٍ . فَلِبثَ خُبَيْبٌ عِنْدَهُمْ أسيراً حَتَّى أجْمَعُوا عَلَى قَتْلِهِ ، فاسْتَعَارَ مِنْ بَعْضِ بَنَاتِ الحَارثِ مُوسَى يَسْتَحِدُّ بِهَا فَأعَارَتْهُ ، فَدَرَجَ بُنَيٌّ لَهَا وَهِيَ غَافِلَةٌ حَتَّى أَتَاهُ ، فَوَجَدتهُ مُجْلِسَهُ عَلَى فَخْذِهِ وَالموسَى بِيَدِهِ ، فَفَزِعَتْ فَزْعَةً عَرَفَهَا خُبَيْبٌ . فَقَالَ : أَتَخَشَيْنَ أن أقْتُلَهُ مَا كُنْتُ لأَفْعَلَ ذَلِكَ ! قالت : واللهِ مَا رَأيْتُ أسيراً خَيراً مِنْ خُبَيْبٍ ، فواللهِ لَقَدْ وَجَدْتُهُ يَوماً يَأكُلُ قِطْفاً مِنْ عِنَبٍ في يَدِهِ وإنَّهُ لَمُوثَقٌ بِالحَدِيدِ وَمَا بِمَكَّةَ مِنْ ثَمَرَةٍ ، وَكَانَتْ تَقُولُ : إنَّهُ لَرِزْقٌ رَزَقَهُ اللهُ خُبَيْباً . فَلَمَّا خَرَجُوا بِهِ مِنَ الحَرَمِ لِيَقْتُلُوهُ في الحِلِّ ، قَالَ لَهُمْ خُبَيْبٌ : دَعُونِي أُصَلِّي رَكْعَتَيْنِ ، فَتَرَكُوهُ ، فَرَكَعَ رَكْعَتَيْنِ فَقَالَ : واللهِ لَوْلا أنْ تَحْسَبُوا أنَّ مَا بِي جَزَعٌ لَزِدْتُ : اللَّهُمَّ أحْصِهِمْ عَدَداً ، وَاقْتُلهُمْ بِدَدَاً ، وَلا تُبْقِ مِنْهُمْ أَحَداً . وقال : فَلَسْتُ أُبَالِي حِيْنَ أُقْتَلُ مُسْلِماً عَلَى أيِّ جَنْبٍ كَانَ للهِ مَصْرَعِي وَذَلِكَ في ذَاتِ الإلَهِ وإنْ يَشَأْ يُبَارِكْ عَلَى أوْصَالِ شِلْوٍ مُمَزَّعِ وكان خُبَيبٌ هُوَ سَنَّ لِكُلِّ مُسْلِمٍ قُتِلَ صَبْراً الصَّلاَةَ . وأخْبَرَ - يعني : النبيّ - أصْحَابَهُ يَوْمَ أُصِيبُوا خَبَرَهُمْ ، وَبَعَثَ نَاسٌ مِنْ قُرَيْشٍ إِلَى عَاصِمِ بنِ ثَابتٍ حِيْنَ حُدِّثُوا أَنَّهُ قُتِلَ أن يُؤْتَوا بِشَيءٍ مِنْهُ يُعْرَفُ ، وكَانَ قَتَلَ رَجُلاً مِنْ عُظَمائِهِمْ ، فَبَعَثَ الله لِعَاصِمٍ مِثْلَ الظُّلَّةِ مِنَ الدَّبْرِ فَحَمَتْهُ مِنْ رُسُلِهِمْ ، فَلَمْ يَقْدِروا أنْ يَقْطَعُوا مِنْهُ شَيْئاً . رواه البخاري . قولُهُ : « الهَدْأَةُ » : مَوْضِعٌ ، « والظُّلَّةُ » : السَّحَابُ . « والدَّبْرُ » : النَّحْلُ . وَقَوْلُهُ : « اقْتُلْهُمْ بِدَداً » بِكَسْرِ الباءِ وفتحِهَا ، فَمَنْ كَسَرَ قَالَ هُوَ جمع بِدَّةٍ بكسر الباء وهي النصيب ومعناه : اقْتُلْهُمْ حِصَصاً مُنْقَسِمَةً لِكُلِّ واحدٍ مِنْهُمْ نَصيبٌ ، وَمَنْ فَتَحَ قَالَ معناهُ : مُتَفَرِّقِينَ في القَتْلِ واحداً بَعْدَ واحِدٍ مِنَ التَّبْدِيد . قال في « القاموس » : الدَّبَر ، بالفتح : جماعة النحل والزنابير ، ويكسر فيهما . وفي هذا الحديث : كرامة ظاهرة لخبيب وعاصم بن ثابت رضي الله عنهما . وفي الباب أحاديث كثيرةٌ صَحيحةٌ سَبَقَتْ في مَوَاضِعِها مِنْ هَذَا الكِتَابِ ، مِنْهَا حديثُ الغُلامِ الَّذِي كَانَ يأتِي الرَّاهِبَ والسَّاحِرَ ، ومنْها حَدِيثُ جُرَيْج ، وحديثُ أصْحابِ الغَارِ الذين أطْبِقَتْ عَلَيْهِم الصَّخْرَةُ ، وَحديثُ الرَّجُلِ الَّذِي سَمِعَ صَوْتاً في السَّحَابِ يَقُولُ : اسْقِ حَدِيقَةَ فُلاَنٍ ، وَغَيْرُ ذَلِكَ . وَالدلائِل في البابِ كثيرةٌ مشهُورةٌ ، وباللهِ التَّوفيقِ . قال النووي : اعلم أن مذهب أهل الحق إثبات كرامات الأولياء ، وأنها واقعة موجودة مستمرة في الأعصار ، ويدل عليه دلائل العقول وصرائح النقول .
1509. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an espionage mission of ten men under the leadership of 'Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had'ah, a place between 'Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When 'A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: "Come down and surrender, and we promise and guarantee you that we will not kill anyone of you." 'Asim bin Thabit (May Allah be pleased with him) said: "By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (PBUH)." Then the infidels shot arrows at them till they killed 'Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: "This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs)." So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.
Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin 'Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.
When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al-Harith's daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: "Are you afraid that I will kill him? No, I will never do that." She later remarked (after Al-Khubaib got martyred): "By Allah! I never saw a prisoner better than Khubaib." She added: "By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib."
When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak'ah of voluntary prayer. They allowed him and he offered two Rak'ah prayer. Then he said: "Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them." He then recited these poetic verses:
'I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah's sake. If Allah so desires, He will bless, the amputated limbs of the torn body.'
Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak'ah of voluntary prayer. On that day the Messenger of Allah (PBUH) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that 'Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) 'Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of 'Asim and to shield him from their messengers, and thus they could not cut off anything from his body.
[Al-Bukhari].
Commentary: "Raht" means a group or party. Some people say it consisted of six persons - 'Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin 'Adi, Zaid bin Ad-Dathina, 'Abdullah bin Tariq and Khalid bin Bukair (May Allah be pleased with him) Some say that it comprised ten persons. Allah knows better.
The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allah through Wahy to the Prophet (PBUH) on the very day when he was martyred and he (PBUH) informed his Companions about it.
Second, Allah provided Khubaib with grapes when they were out of season during his imprisonment.
Third, Allah sent wasps for the safety of 'Asim's corpse.
Fourth, his enemies met with the evil end which he had imprecated for them.
This Hadith brings forth the following six points:
1. If one's enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy's attitude.
2. The matchless perseverance and steadfastness of the Companions of the Prophet (PBUH) and their patience on the tyrannies perpetrated on them by their enemies.
3. Even in the worst of circumstances, the Companion of the Prophet (PBUH) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy's child in any way.
4. If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak'ah of voluntary Salat because this act of Khubaib (May Allah be pleased with him) was upheld by the Prophet (PBUH).
5. It is lawful to imprecate for oppressors and disbelievers.
There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:
1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).
2. The story of Juraij (which occurs in the Chapter on Sincerity).
3. The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).
4. The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).
Many other incidents also come in this category which are supported by evidence and are well-known. Allah is Capable of doing everything.
[1510] وعن ابن عمر رضي الله عنهما قَالَ : مَا سَمِعْتُ عمر يقولُ لِشَيءٍ قَطُّ : إنِّي لأَظُنُّهُ كَذَا ، إِلا كَانَ كَمَا يَظُنُّ . رواه البخاري . قيل للإمام أحمد بن حنبل : ما بال الكرامات في زمن الصحابة قليلة بالنسبة لما يروى عمن بعدهم من الأولياء ؟ ! فقال : أولئك كان إيمانهم قويًا فما احتاجوا إلى زيادة يقوي بها إيمانهم ، وغيرهم ضعيف الإيمان في عصره فاحتاج إلى تقويته بإظهار الكرامة ، والله أعلم .
1510. Ibn 'Umar (May Allah be pleased with them) reported: I never heard 'Umar (May Allah be pleased with him) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it."
[Al-Bukhari].
Commentary: This Hadith tells us about the distinction of 'Umar (May Allah be pleased with him) and confirms the marvels which Allah manifested through him. Almighty Allah had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (PBUH) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be 'Umar (May Allah be pleased with him).
