المطالب العالية بزوائد المسانيد الثمانية
Al-Matalib al-'Aliyah
كتاب الفتوح
Book of Conquests
بَابُ صِفَةِ البعث
The description of the resurrection
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قَالَ إِسْحَاقُ : أَخْبَرَنَا جَرِيرٌ ، عَنِ الْأَعْمَشِ ، عَنِ الْمِنْهَالِ بْنِ عَمْرٍو ، ثَنَا قَيْسُ بْنُ السَّكَنِ ، وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللهِ ، قَالَ : إِنَّ عَبْدَ اللهِ بْنَ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ حَدَّثَ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ هَذَا الْحَدِيثَ ، فَقَالَ : إِذَا حُشِرَ النَّاسُ يَوْمَ الْقِيَامَةِ ، قَامُوا أَرْبَعِينَ ، عَلَى رُؤُوسِهِمُ الشَّمْسُ ، شَاخِصَةً أَبْصَارُهُمْ إِلَى السَّمَاءِ ، يَنْتَظِرُونَ الْفَصْلَ كُلُّ بَرٍّ مِنْهُمْ وَفَاجِرٍ ، لَا يَتَكَلَّمُ مِنْهُمْ بَشَرٌ ، ثُمَّ يُنَادِي مُنَادٍ : أَلَيْسَ عَدْلًا مِنْ رَبِّكُمُ الَّذِي خَلَقَكُمْ وَصَوَّرَكُمْ ، وَرَزَقَكُمْ ، ثُمَّ عَبَدْتُمْ غَيْرَهُ ، أَنْ يُوَلِّيَ كُلَّ قَوْمٍ مَا تَوَلَّوْا ؟ فَيَقُولُونَ : بَلَى ، فَيُنَادِي بِذَلِكَ مَلَكٌ ثَلَاثَ مَرَّاتٍ ، ثُمَّ يَمْثُلُ لِكُلِّ قَوْمٍ آلِهَتُهُمُ الَّتِي كَانُوا يَعْبُدُونَهَا ، فَيَتَّبِعُونَهَا ، حَتَّى تُورِدَهُمُ النَّارَ ، فَيَبْقَى الْمُؤْمِنُونَ وَالْمُنَافِقُونَ ، فَيَخِرُّ الْمُؤْمِنُونَ سُجَّدًا ، وَتُدْمَجُ أَصْلَابُ الْمُنَافِقِينَ ، فَتَكُونُ عَظْمًا وَاحِدًا ، كَأَنَّهَا صَيَاصِي الْبَقَرِ ، وَيَخِرُّونَ عَلَى أَقْفِيَتِهِمْ ، فَيَقُولُ اللهُ تَعَالَى لَهُمُ : ارْفَعُوا رُؤُوسَكُمْ إِلَى نُورِكُمْ بِقَدْرِ أَعْمَالِكُمْ ، فَيَرْفَعُ الرَّجُلُ رَأْسَهُ ، وَنُورُهُ بَيْنَ يَدَيْهِ مِثْلُ الْجَبَلِ ، وَيَرْفَعُ الرَّجُلُ رَأْسَهُ وَنُورُهُ بَيْنَ يَدَيْهِ مِثْلُ الْقَصْرِ ، وَيَرْفَعُ الرَّجُلُ رَأْسَهُ وَنُورُهُ بَيْنَ يَدَيْهِ مِثْلُ الْبَيْتِ ، حَتَّى ذَكَرَ مِثْلَ الشَّجَرَةِ ، فَيَمْضُونَ عَلَى الصِّرَاطِ كَالْبَرْقِ وَكَالرِّيحِ ، وَكَحُضْرِ الْفَرَسِ ، وَكَاشْتِدَادِ الرَّجُلِ ، حَتَّى يَبْقَى آخِرُ النَّاسِ نُورُهُ عَلَى إِبْهَامِ رِجْلِهِ مِثْلُ السِّرَاجِ ، فَأَحْيَانًا يُضِيءَ لَهُ ، وَأَحْيَانًا يَخْفَى عَلَيْهِ ، فَتَشَعَّبُ مِنْهُ النَّارُ ، فَلَا يَزَالُ كَذَلِكَ حَتَّى يَخْرُجَ ، فَيَقُولُ : مَا يَدْرِي مَا نَجَا مِنْهُ غَيْرِي ، وَلَا أَصَابَ أَحَدٌ مِثْلَ مَا أَصَبْتُ ، إِنَّمَا أَصَابَنِي حَرُّهَا وَنَجَوْتُ مِنْهَا ، قَالَ : فَيُفْتَحُ لَهُ بَابٌ فِي الْجَنَّةِ ، فَيَقُولُ : يَا رَبِّ ، أَدْخِلْنِي هَذَا ، فَيَقُولُ : عَبْدِي لَعَلِّي إِنْ أَدْخَلْتُكَ تَسْأَلْنِي غَيْرَهُ ، قَالَ : فَيُدْخِلُهُ ، فَبَيْنَمَا هُوَ يَعْجَبُ بِمَا هُوَ فِيهِ ، إِذْ فُتِحَ لَهُ بَابٌ آخَرُ ، فَيُسْتَحْقَرُ فِي عَيْنِهِ الَّذِي هُوَ فِيهِ ، فَيَقُولُ : يَا رَبِّ ، أَدْخِلْنِي هَذَا ، فَيَقُولُ : أَوَلَمْ تَزْعُمْ أَنَّكَ لَا تَسْأَلُنِي غَيْرَهُ ؟ فَيَقُولُ : وَعِزَّتِكَ وَجَلَالِكَ ، لَئِنْ أَدْخَلْتَنِيهِ لَا أَسْأَلُكَ غَيْرَهُ ، قَالَ : فَيُدْخِلُهُ حَتَّى يُدْخِلَهُ أَرْبَعَةَ أَبْوَابٍ ، كُلُّهَا يَسْأَلُهَا ، ثُمَّ يَسْتَقْبِلُهُ رَجُلٌ مِثْلُ النُّورِ ، فَإِذَا رَآهُ هَوَى ، فَسَجَدَ لَهُ ، فَيَقُولُ : مَا شَأْنُكَ ؟ فَيَقُولُ : أَلَسْتَ بِرَبِّي ؟ فَيَقُولُ : إِنَّمَا أَنَا قَهْرَمَانٌ ، لَكَ فِي الْجَنَّةِ أَلْفُ قَهْرَمَانٍ عَلَى أَلْفِ قَصْرٍ ، بَيْنَ كُلِّ قَصْرَيْنِ مَسِيرَةُ أَلْفِ سَنَةٍ ، يُرَى أَقْصَاهَا كَمَا يُرَى أَدْنَاهَا ، ثُمَّ يُفْتَحُ لَهُ بَابٌ مِنْ زَبَرْجَدَةٍ خَضْرَاءَ ، فِيهَا سَبْعُونَ بَابًا ، فِي كُلِّ بَابٍ مِنْهَا أَزْوَاجٌ وَسُرُرٌ وَمَنَاصِفُ ، فَيَقْعُدُ مَعَ زَوْجَتِهِ ، فَتُنَاوِلُهُ الْكَأْسَ ، فَتَقُولُ : لَأَنْتَ مُنْذُ نَاوَلْتُكَ الْكَأْسَ أَحْسَنُ مِنْكَ قَبْلَ ذَلِكَ بِسَبْعِينَ ضِعْفًا ، عَلَيْهَا سَبْعُونَ حُلَّةً ، أَلْوَانُهَا شَتَّى ، يُرَى مُخُّ سَاقِهَا ، وَيَلْبَسُ الرَّجُلُ ثِيَابَهُ عَلَى كَبِدِهَا ، وَكَبِدُهَا مِرْآتُهُ .
هَذَا إِسْنَادٌ صَحِيحٌ مُتَّصِلٌ رِجَالُهُ ثِقَاتٌ .
هَذَا إِسْنَادٌ صَحِيحٌ مُتَّصِلٌ رِجَالُهُ ثِقَاتٌ .
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that he narrated this hadith to the Commander of the Faithful, Sayyiduna Umar bin al-Khattab (may Allah be pleased with him): "When all the people are gathered on the plain of assembly on the Day of Resurrection, they will stand for forty (years, or a long period), with the sun right over their heads (blazing), their eyes fixed in awe on the sky, all of them awaiting the judgement, whether righteous or wicked, and not a single human among them will speak. Then a caller will call out: 'Is it not perfect justice on the part of your Lord, who created you, fashioned you and provided for you, and then you worshipped others besides Him, that He hand over every group to whatever they followed in the world?' They will reply: 'Yes indeed (this is surely justice).' An angel will make this call three times. Then for every people the self-made deities they used to worship will be brought before them, and they will follow them until those deities lead them into the Fire. Then only the true believers and the hypocrites will remain. The believers will fall down in prostration before Allah, while the backs of the hypocrites will become (fused and) so rigid that they cannot bend; they will become like a single bone, like the horns of cattle, and they will fall backwards on the napes of their necks (in their attempt to prostrate). Then Allah Almighty will say to those believers: 'Raise your heads to your light, given in proportion to your deeds.' So one man will raise his head and his light before him will be like a mountain (in greatness); another will raise his head and his light will be like a palace; another will raise his head and his light will be like a house, until he mentioned the example of a tree. Then they will pass over the Sirat like lightning, like the swiftness of the wind, like the gallop of a thoroughbred horse and like a strong man running, until the last person remains, whose light will be on the big toe of his foot like a lamp; at times it will shine for him and at times it will go out, and the flames of the Fire will be reaching him. He will remain in this agonising state until he gets out of it. Then he will say (in joy): 'The deliverance I have been given has not been given to anyone besides me, and no one has suffered the like of what I suffered; its heat scorched me, and then I was saved from it.' He said: Then a gate of Paradise will be opened for him and he will plead: 'Ya Rabbi, adkhilni hadha' (O my Lord, admit me into this). Allah Almighty will say: 'O My servant, perhaps if I admit you into it, you will ask Me for something else besides it.' He said: Then Allah will admit him into it. While he is still amazed and delighted by its blessings, another gate will be opened for him, and the blessing he is in will seem insignificant to him compared with this new one. He will again say: 'Ya Rabbi, adkhilni hadha' (O my Lord, admit me into this). Allah will say: 'Did you not pledge that you would not ask for anything besides it?' He will say: 'By Your might and majesty! If You admit me into it, I will not ask You for anything else.' He said: Allah will admit him, until he is admitted through four gates one after another, and each time he will make the same request. Then a man will come before him shining like light; when he sees him he will fall down (out of awe at his grandeur) and prostrate to him. That man will say: 'What is the matter with you?' He will say: 'Are you not my Lord?' He will say: 'I am merely a steward (an overseer). In Paradise you have a thousand stewards like me and a thousand palaces, between every two palaces is a distance of a thousand years' journey, and the farthest of them is seen as (clearly) as the nearest.' Then a gate of green emerald will be opened for him, in which there are seventy gates, and in every gate there are wives, couches and servants. He will sit with his wife and she will offer him the cup of love and say: 'Since I offered you this cup, your beauty has increased seventy times over what it was before.' That woman will be wearing seventy garments of different colours, the marrow of her shin will be visible (from outside, owing to its fineness), and the man will wear his garments facing her chest, and her skin (liver) will be like a mirror (in clarity) for him."
This chain is sahih (authentic) and connected, and all its narrators are thiqat (trustworthy).
This chain is sahih (authentic) and connected, and all its narrators are thiqat (trustworthy).
قَالَ مُسَدَّدٌ : حَدَّثَنِي يَحْيَى ، عَنْ شُعْبَةَ ، عَنْ سَلَمَةَ ، عَنْ أَبِي الزَّعْرَاءِ ، عَنْ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ : الصُّورُ كَهَيْئَةِ الْقَرْنِ يُنْفَخُ فِيهِ .
صَحِيحٌ ، مَوْقُوفٌ .
صَحِيحٌ ، مَوْقُوفٌ .
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that he said (describing the nature of the horn of the Day of Resurrection): "The reality of the Trumpet (al-Sur) is like a horn, into which it will be blown."
This narration is sahih (authentic) and mawquf (i.e. the statement of a Companion).
This narration is sahih (authentic) and mawquf (i.e. the statement of a Companion).
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ ، ثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الصَّهْبَاءِ ، ثَنَا أَبُو غَالِبٍ قَالَ : سَمِعْتُ الْعَلَاءَ بْنَ زِيَادٍ قَالَ لِأَنَسٍ رَضِيَ اللهُ عَنْهُ : كَيْفَ يُبْعَثُ النَّاسُ يَوْمَ الْقِيَامَةِ ؟ قَالَ رَضِيَ اللهُ عَنْهُ : يُبْعَثُونَ وَالسَّمَاءُ تَطِشُّ عَلَيْهِمْ .
Abu Ya'la narrated: Muhammad bin Abi Bakr narrated to us; he said: Abd al-Rahman bin Abi al-Sahba' narrated to us; he said: Abu Ghalib informed us that I heard al-Ala' bin Ziyad ask Sayyiduna Anas bin Malik (may Allah be pleased with him): "How will the people be raised back to life on the Day of Resurrection?" He replied: "The people will be raised in a state where the sky is sprinkling a light drizzle and spray of rain upon them."
Imam Abu Ya'la al-Mawsili narrated it in his Musnad.
Imam Abu Ya'la al-Mawsili narrated it in his Musnad.
وَقَالَ أَبُو بَكْرٍ : حَدَّثَنَا هَاشِمُ بْنُ الْقَاسِمِ ، ثَنَا أَبُو عَقِيلٍ عَبْدُ اللهِ بْنُ عَقِيلٍ الثَّقَفِيُّ ، عَنْ يَزِيدَ بْنِ سِنَانٍ الرَّهَاوِيِّ ، أَنَا أَبُو يَحْيَى الْكَلَاعِيُّ ، قَالَ : سَمِعْتُ أَبَا أُمَامَةَ الْبَاهِلِيَّ رَضِيَ اللهُ عَنْهُ ، قَالَ : سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : إِنِّي لَأَعْلَمُ آخِرَ رَجُلٍ مِنْ أُمَّتِي يَجُوزُ الصِّرَاطَ ، رَجُلٌ يَتَلَوَّى عَلَى الصِّرَاطِ كَالْغُلَامِ حِينَ يُقَرِّبُهُ أَبُوهُ ، تَزِلُّ يَدُهُ مَرَّةً ، فَتُصِيبُهَا النَّارُ ، وَتَزِلُّ رِجْلُهُ مَرَّةً ، فَتُصِيبُهَا النَّارُ ، قَالَ : فَيَقُولُ لَهُ الْمَلَائِكَةُ : أَرَأَيْتَ إِنْ بَعَثَكَ اللهُ تَعَالَى فِي مَقَامِكَ هَذَا فَمَشَيْتَ سَوِيًّا ، أَتُخْبِرُنَا بِكُلِّ عَمَلٍ عَمِلْتَهُ ؟ قَالَ : فَيَقُولُ : إِي وَعِزَّتِهِ لَا أَكْتُمُ مِنْ عَمَلِي شَيْئًا ، قَالَ : فَيَقُولُونَ لَهُ : قُمْ فَامْشِ سَوِيًّا ، فَيَقُومُ ، فَيَمْشِي حَتَّى يُجَاوِزَ الصِّرَاطَ ، فَيَقُولُونَ لَهُ : أَخْبِرْنَا بِعَمَلِكَ الَّذِي عَمِلْتَ ، فَيَقُولُ فِي نَفْسِهِ : إِنْ أَخْبَرْتُهُمْ بِمَا عَمِلْتُ رَدُّونِي إِلَى مَكَانِي ، قَالَ : فَيَقُولُ : لَا وَعِزَّتِهِ ، مَا أَذْنَبْتُ ذَنْبًا قَطُّ ، قَالَ : فَيَقُولُونَ لَهُ : لَنَا عَلَيْكَ بَيِّنَةٌ ، قَالَ : فَيَلْتَفِتُ يَمِينًا وَشِمَالًا ، هَلْ يَرَى مِنَ الْآدَمِيِّينَ مِمَّنْ كَانَ يَشْهَدُ فِي الدُّنْيَا أَحَدًا ، فَلَا يَرَى أَحَدًا ، فَيَقُولُ : هَاتُوا بَيِّنَتَكُمْ ، فَيَخْتِمُ اللهُ تَعَالَى عَلَى فِيهِ ، وَتَنْطِقُ يَدَاهُ وَرِجْلَاهُ وَفَخِذُهُ بِعَمَلِهِ ، فَيَقُولُ : إِي وَعِزَّتِكَ لَقَدْ عَمِلْتُهَا ، فَإِنَّ عِنْدِي الْعَظَائِمَ الْمُوبِقَاتِ ، قَالَ : فَيَقُولُ اللهُ تَعَالَى لَهُ : اذْهَبْ فَقَدْ غَفَرْتُهَا لَكَ .
It is narrated from Sayyiduna Abu Umamah al-Bahili (may Allah be pleased with him) that I heard the Messenger of Allah (peace and blessings be upon him) saying: "I certainly know the last person of my Ummah who will cross the Sirat. He will be a man who writhes, trembles and stumbles along the Sirat, just as a child shows distress when his father brings him near (something he dislikes). Sometimes his hand will slip and the heat of the Fire will reach it, and sometimes his foot will slip and the Fire will catch hold of it." He (peace and blessings be upon him) said: "Then the angels will say to him: 'What do you think: if Allah Almighty delivers you from this (painful) place of yours and you walk upright, will you tell us about all the deeds you did (in the world)?' He will say: 'Yes, by the might of Allah! I will not conceal any deed of mine at all.'" He said: "Then the angels will say to him: 'Get up and now walk upright.' So he will stand and walk (safely) across the Sirat. When he has crossed, the angels will say to him: 'Now tell us about the deeds you did.' He will think to himself: 'If I tell them about my real misdeeds, they will push me back to my former place (near the Fire).' So he will say (in denial): 'No, by the might of Allah! I have never committed a single sin.'" He (peace and blessings be upon him) said: "Then the angels will say to him: 'We have clear proof and testimony against you.' He will turn to look right and left to see whether he can see any human who was a witness (to his deeds) in the world, but he will see no one there. Then he will say (demanding): 'Bring your testimony!' At that, Allah Almighty will seal his mouth, and his own hands, his feet and his thigh will begin testifying to his deeds. Then he will cry out humbly (when the truth is laid bare): 'Yes, O my Lord! By Your might! I certainly committed all those sins, and I have great destructive crimes as well.'" He (peace and blessings be upon him) said: "Then Allah, Glorified and Exalted, will say to him (out of His perfect mercy): 'Go, I have forgiven you all those sins.'"
The chain of this hadith is hasan (good). Imam Abu Ya'la recorded it in his Musnad (7642), and Imam Ahmad also narrated it, and its narrators are thiqat (trustworthy).
The chain of this hadith is hasan (good). Imam Abu Ya'la recorded it in his Musnad (7642), and Imam Ahmad also narrated it, and its narrators are thiqat (trustworthy).
وَقَالَ أَبُو بَكْرٍ أَيْضًا : حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ ، عَنْ مُوسَى بْنِ عُبَيْدَةَ ، ثَنَا مُحَمَّدُ بْنُ كَعْبٍ ، عَنْ عَوْفِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : إِنِّي لَأَعْلَمُ آخِرَ أَهْلِ الْجَنَّةِ دُخُولًا الْجَنَّةَ ، رَجُلٌ كَانَ يَسْأَلُ اللهَ تَعَالَى أَنْ يُزَحْزِحَهُ عَنِ النَّارِ ، حَتَّى إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ ، وَأَهْلُ النَّارِ النَّارَ ، كَانَ بَيْنَ ذَلِكَ ، فَقَالَ : أَيْ رَبِّ ! أَدْنِنِي مِنْ بَابِ الْجَنَّةِ ، فَقِيلَ : يَا ابْنَ آدَمَ ، أَلَمْ تَسْأَلْ أَنْ تُزَحْزَحَ عَنِ النَّارِ ؟ فَقَالَ : يَا رَبِّ وَمَنْ مِثْلُكَ ؟ أَدْنِنِي مِنْ بَابِ الْجَنَّةِ ، فَيُدْنَى مِنْهَا ، فَيَنْظُرُ إِلَى شَجَرَةٍ عِنْدَ بَابِ الْجَنَّةِ ، فَقَالَ : يَا رَبِّ أَدْنِنِي مِنْهَا أَسْتَظِلُّ بِظِلِّهَا ، وَآكُلُ مِنْ ثَمَرِهَا ، فَقَالَ - جَلَّ وَعَلَا : يَا ابْنَ آدَمَ ! أَلَمْ تَقُلْ ؟ قَالَ : يَا رَبِّ ! وَمَنْ مِثْلُكَ ، فَأَدْنِنِي مِنْهَا ، فَرَأَى أَفْضَلَ مِنْ ذَلِكَ ، فَقَالَ : يَا رَبِّ ، أَدْنِنِي مِنْهَا ، فَقَالَ جَلَّ جَلَالُهُ : يَا ابْنَ آدَمَ ، أَلَمْ تَقُلْ ؟ قَالَ : يَا رَبِّ وَمَنْ مِثْلُكَ ؟ فَأَدْنِنِي ، فَقِيلَ لَهُ : اعْدُ ، فَلَكَ مَا بَلَغَتْهُ قَدَمَاكَ وَرَأَتْهُ عَيْنَاكَ ، قَالَ : فَيَعْدُو ، حَتَّى إِذَا بَلَّحَ - يَعْنِي أَعْيَا - قَالَ : يَا رَبِّ هَذَا لِي وَهَذَا ؟ فَيَقُولُ : لَكَ مِثْلُهُ وَأَضْعَافُهُ ، فَيَقُولُ : قَدْ رَضِيَ عَنِّي رَبِّي ، فَلَوْ أَذِنَ لِي فِي كِسْوَةِ أَهْلِ الْجَنَّةِ وَطَعَامِهِمْ لَأَوْسَعْتُهُمْ .
It is narrated from Sayyiduna Awf bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "I certainly know the person who will be the last of the people of Paradise to enter Paradise. He will be a man who used to beseech Allah Almighty to be kept away from the Fire, until, when the people of Paradise have entered Paradise and the people of Hell have entered Hell, this man will be between them (at some place). He will say: 'Ay Rabbi, adnini min babi al-jannah' (O my Lord, bring me near to the gate of Paradise). It will be said to him: 'O son of Adam, did you not ask only to be kept away from the Fire (and that you would be content with that)?' He will say: 'O my Lord, and who is like You in generosity and bounty? Bring me near to the gate of Paradise.' So he will be brought near to it. Then he will see a tree by the gate of Paradise and say: 'Ya Rabbi, adnini minha astazillu bi-zilliha wa akulu min thamariha' (O my Lord, bring me near to this tree so that I may take shade in its shade and eat of its fruit). Then Allah, Majestic and Exalted, will say: 'O son of Adam, did you not (make this pledge before)?' He will say: 'O my Lord, who is as kind as You? Bring me near to it.' Then he will see a blessing better than that and (again) say: 'O my Lord, bring me near to it.' Allah, Majestic is His majesty, will say: 'O son of Adam, did you not pledge that you would not ask for more?' He will say: 'O my Lord, who is as generous as You? So bring me near (to it).' Then it will be said to him: 'Run! All of it is yours, as far as your feet reach and as far as your eyes can see.'" He (peace and blessings be upon him) said: "So he will run until, when he is exhausted and loses strength, he will say: 'O my Lord, is all this for me, and this too?' Allah Almighty will say: 'All this is yours, and many times as much again.' Then he will say: 'Surely my Lord is pleased with me. Now if I were given charge of the clothing and food of all the people of Paradise, I would suffice to provide for all of them' (i.e. he will be given in such abundance)."
Imam Abu Bakr bin Abi Shaybah narrated this hadith. Its chain contains Musa bin Ubaydah, a da'if (weak) narrator; however, the basic meaning of this hadith and the story of the last person to enter Paradise are established with different wording in the authentic narrations of the two Sahihs (Bukhari and Muslim).
Imam Abu Bakr bin Abi Shaybah narrated this hadith. Its chain contains Musa bin Ubaydah, a da'if (weak) narrator; however, the basic meaning of this hadith and the story of the last person to enter Paradise are established with different wording in the authentic narrations of the two Sahihs (Bukhari and Muslim).
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا يَعْقُوبُ الدَّوْرَقِيُّ ، ثَنَا أَبُو عَاصِمٍ ، ثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ ، ثَنَا أَبِي ، عَنْ سَعِيدِ بْنِ عُمَيْرٍ الْأَنْصَارِيِّ ، قَالَ : جَلَسْنَا إِلَى جَنْبِ ابْنِ عُمَرَ ، وَأَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُمْ ، فَقَالَ أَحَدُهُمَا : سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : يَبْلُغُ الْعَرَقُ يَوْمَ الْقِيَامَةِ مِنَ النَّاسِ ، قَالَ أَحَدُهُمَا : إِلَى شَحْمَةِ أُذُنِهِ ، وَقَالَ الْآخَرُ : إِلَى أَنْ يُلْجِمَهُ الْعَرَقُ ، فَقَالَ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا : هَكَذَا . وَوَصَفَ أَبُو عَاصِمٍ ، فَأَمَرَّ إِصْبَعَهُ مِنْ شَحْمَةِ أُذُنِهِ إِلَى فِيهِ ، هَذَا وَذَاكَ سَوِيٌّ .
رَوَاهُ الْحَاكِمُ مِنْ طَرِيقِ أَبِي عَاصِمٍ ، وَقَالَ فِيهِ : فَقَالَ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا : بِأُصْبُعِهِ تَحْتَ شَحْمَةِ أُذُنِهِ ، وَقَالَ : صَحِيحُ الْإِسْنَادِ .
رَوَاهُ الْحَاكِمُ مِنْ طَرِيقِ أَبِي عَاصِمٍ ، وَقَالَ فِيهِ : فَقَالَ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا : بِأُصْبُعِهِ تَحْتَ شَحْمَةِ أُذُنِهِ ، وَقَالَ : صَحِيحُ الْإِسْنَادِ .
Sa'id bin Umayr al-Ansari relates: We were sitting beside Sayyiduna Abdullah bin Umar and Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with them). One of the two said: I heard the Messenger of Allah (peace and blessings be upon him) saying: "On the Day of Resurrection the people will sweat so profusely that it will reach (high) on their bodies." One of them said: "Up to the earlobe," while the other said: "Until the sweat bridles them (up to the mouth) like a rein." At this Sayyiduna Ibn Umar (may Allah be pleased with them both) said (confirming): "It is like this," and the narrator of the hadith, Abu Asim, described it by running his finger from his earlobe to his mouth and said that this and that (both statements) are the same.
Imam al-Hakim narrated it through the route of Abu Asim, and in it are the words that Sayyiduna Ibn Umar (may Allah be pleased with them both) pointed with his finger below his earlobe; Imam al-Hakim also declared it sahih in its chain (sahih al-isnad).
Imam al-Hakim narrated it through the route of Abu Asim, and in it are the words that Sayyiduna Ibn Umar (may Allah be pleased with them both) pointed with his finger below his earlobe; Imam al-Hakim also declared it sahih in its chain (sahih al-isnad).
وَقَالَ أَحْمَدُ بْنُ مَنِيعٍ : حَدَّثَنَا حُسَيْنٌ ، ثَنَا أَبُو مَعْشَرٍ ، عَنِ الْمَقْبُرِيِّ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : الصِّرَاطُ كَحَدِّ السَّيْفِ ، دَحْضٌ مَزِلَّةٌ ، ذَا حَسَكٍ وَكَلَالِيبَ .
It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The Sirat is like the edge of a sword (in its sharpness and thinness). It is a place where feet stumble and it is extremely slippery, and it has thorns and iron hooks (that snatch the flesh)."
Imam Ahmad bin Mani' narrated this hadith in his Musnad. Its chain contains Abu Ma'shar Najih bin Abd al-Rahman al-Sindi, who is a da'if (weak) narrator; however, other authentic hadith in the two Sahihs (Bukhari and Muslim) fully support its meaning.
Imam Ahmad bin Mani' narrated this hadith in his Musnad. Its chain contains Abu Ma'shar Najih bin Abd al-Rahman al-Sindi, who is a da'if (weak) narrator; however, other authentic hadith in the two Sahihs (Bukhari and Muslim) fully support its meaning.
وَقَالَ مُسَدَّدٌ : حَدَّثَنَا خَالِدٌ ، عَنِ الْهَجَرِيِّ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ ، قَالَ : إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : إِنَّ اللهَ عَزَّ وَجَلَّ لَيَدْعُو الْعَبْدَ يَوْمَ الْقِيَامَةِ ، فَيُذَكِّرُهُ آلَاءَهُ وَنِعَمَهُ ، حَتَّى يَقُولَ فِيمَا يَقُولُ : سَأَلْتَنِي يَوْمَ كَذَا وَكَذَا ، أَنْ أُزَوِّجَكَ فُلَانَةَ ، يُسَمِّيهَا ، فَتَزَوَّجْتَهَا .
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "Indeed Allah, the Mighty and Majestic, will summon His servant (before Him) on the Day of Resurrection and remind him of His favours and His blessings, until among the things Allah Almighty says to the servant, He will say: 'On such-and-such a day you begged Me to marry you to such-and-such a woman (Allah Almighty will mention her name explicitly), and so you married her.'"
Imam Musaddad recorded this hadith, and it is hadith number 4546 of al-Matalib al-'Aliyah. Its chain contains the narrator Ibrahim bin Muslim al-Hajari, who is da'if (weak); however, supporting narrations (shawahid) for it exist in other books of hadith.
Imam Musaddad recorded this hadith, and it is hadith number 4546 of al-Matalib al-'Aliyah. Its chain contains the narrator Ibrahim bin Muslim al-Hajari, who is da'if (weak); however, supporting narrations (shawahid) for it exist in other books of hadith.
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا بِشْرُ بْنُ الْوَلِيدِ ، ثَنَا شَرِيكٌ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ : إِنَّ الْكَافِرَ لَيُلْجِمُهُ الْعَرَقُ يَوْمَ الْقِيَامَةِ ، فَيَقُولُ : أَرِحْنِي وَلَوْ إِلَى النَّارِ .
It is narrated from Sayyiduna Abdullah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "Indeed, on the Day of Resurrection the sweat will bridle the disbeliever (i.e. reach his mouth and leave him helpless), so that he will say (out of intense agony): 'Arihni wa law ila al-nar' (Give me relief (from this state), even if I am sent to the Fire)."
Imam Abu Ya'la recorded this hadith in his Musnad. Its chain contains Sharik bin Abdullah al-Qadi, who is open to criticism on account of his memory; however, other authentic narrations support this meaning.
Imam Abu Ya'la recorded this hadith in his Musnad. Its chain contains Sharik bin Abdullah al-Qadi, who is open to criticism on account of his memory; however, other authentic narrations support this meaning.
حَدَّثَنَا عُقْبَةُ بْنُ مُكْرَمٍ ، ثَنَا يُونُسُ بْنُ بُكَيْرٍ ، ثَنَا ابْنُ إِسْحَاقَ ، عَنْ إِبْرَاهِيمَ بْنِ مُهَاجِرٍ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ ، قَالَ : إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : إِنَّ الْكَافِرَ لَيُحَاسَبُ يَوْمَ الْقِيَامَةِ حَتَّى يُلْجِمَهُ الْعَرَقُ ، حَتَّى إِنَّهُ لَيَقُولُ : أَرِحْنِي وَلَوْ إِلَى النَّارِ .
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Indeed, on the Day of Resurrection the disbeliever will be held to account so severely and at such length that the sweat will grip him like a bridle (i.e. reach his mouth and overpower him), until he will plead (helpless from the horror of that state and the intensity of the agony): 'Arihni wa law ila al-nar' (Grant me relief (from this state), even if I am sent to the Fire)."
The chain of this hadith is hasan (good). Imam Ahmad bin Hanbal narrated it in his Musnad and Imam al-Hakim in al-Mustadrak. Its narrator Muhammad bin Ishaq bin Yasar is saduq (truthful), and on the basis of other supporting narrations this report reaches the level of sahih or hasan.
The chain of this hadith is hasan (good). Imam Ahmad bin Hanbal narrated it in his Musnad and Imam al-Hakim in al-Mustadrak. Its narrator Muhammad bin Ishaq bin Yasar is saduq (truthful), and on the basis of other supporting narrations this report reaches the level of sahih or hasan.
حَدَّثَنَا الْحَارِثُ بْنُ سُرَيْجٍ ، ثَنَا مُعْتَمِرٌ ، عَنِ الْفَضْلِ بْنِ عِيسَى ، حَدَّثَنِي مُحَمَّدُ بْنُ الْمُنْكَدِرِ ، قَالَ : إِنَّ جَابِرَ بْنَ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا حَدَّثَهُ ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ : الْعَارُ وَالتَّخْزِيَةُ تَبْلُغُ مِنَ ابْنِ آدَمَ فِي الْقِيَامَةِ بَيْنَ يَدَيِ اللهِ عَزَّ وَجَلَّ مَا يَتَمَنَّى الْمَرْءُ أَنْ يُؤْمَرَ بِهِ إِلَى النَّارِ .
It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection, when standing before Allah, the Mighty and Majestic, the son of Adam will be overcome by such intense shame, embarrassment, disgrace and humiliation that, to escape that agony and disgrace, a person will wish that the order be given for him to be taken to Hell."
Imam al-Harith bin Abi Usamah recorded this hadith in his Musnad (Bughyat al-Bahith: 1045). Its chain contains the narrator Fadl bin Isa bin Aban al-Raqashi, who is da'if (weak), on account of which this narration is weak in its chain.
Imam al-Harith bin Abi Usamah recorded this hadith in his Musnad (Bughyat al-Bahith: 1045). Its chain contains the narrator Fadl bin Isa bin Aban al-Raqashi, who is da'if (weak), on account of which this narration is weak in its chain.
وَقَالَ الْبَزَّارُ : حَدَّثَنَا مُحَمَّدُ بْنُ مَنْصُورٍ الطُّوسِيُّ ، ثَنَا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ ، ثَنَا الْفَضْلُ بْنُ عِيسَى ، عَنِ ابْنِ الْمُنْكَدِرِ ، عَنْ جَابِرٍ رَضِيَ اللهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْعَرَقَ لَيَلْزَمُ الْمَرْءَ فِي الْمَوْقِفِ ، حَتَّى يَقُولَ : يَا رَبِّ ! إِرْسَالُكَ بِي إِلَى النَّارِ أَهْوَنُ عَلَيَّ مِمَّا أَجِدُ ، وَهُوَ يَعْلَمُ مَا فِيهَا مِنْ شِدَّةِ الْعَذَابِ .
وَقَالَ : لَا نَعْلَمُهُ يُرْوَى إِلَّا بِهَذَا الْإِسْنَادِ .
وَقَالَ : لَا نَعْلَمُهُ يُرْوَى إِلَّا بِهَذَا الْإِسْنَادِ .
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection, on the plain of gathering, the sweat will grip a person so tightly that he will cry out (in great distress): 'Ya Rabbi, irsaluka bi ila al-nari ahwanu alayya mimma ajid' (O my Lord, Your sending me to the Fire would be far lighter for me than the torment I am now enduring), even though he will know well how terrible and severe the punishment in Hell is."
Imam al-Bazzar (may Allah have mercy on him) said: To our knowledge this hadith is narrated only with this chain.
Imam al-Bazzar (may Allah have mercy on him) said: To our knowledge this hadith is narrated only with this chain.
وَقَالَ عَبْدٌ : حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحَكَمِ بْنِ أَبَانَ ، ثَنَا أَبِي ، قَالَ : إِنَّ أَبَا هَارُونَ الْغِطْرِيفَ حَدَّثَهُ ، أَنَّ أَبَا الشَّعْثَاءِ حَدَّثَهُ ، أَنَّ ابْنَ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا حَدَّثَهُ ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَدَّثَهُ : أَنَّ الرُّوحَ الْأَمِينَ عَلَيْهِ السَّلَامُ حَدَّثَهُ : أَنَّ اللهَ عَزَّ وَجَلَّ قَضَى لَيُؤْتَى بِعَمَلِ الْعَبْدِ يَوْمَ الْقِيَامَةِ حَسَنَاتِهِ وَسَيِّئَاتِهِ ، فَيَقُصُّ بَعْضُهَا بِبَعْضٍ ، فَإِذَا بَقِيَتْ لَهُ حَسَنَةٌ وَاحِدَةٌ ، وَسَّعَ اللهُ لَهُ فِي الْجَنَّةِ مَا شَاءَ .
قَالَ إِبْرَاهِيمُ : قَالَ أَبِي : فَقُلْتُ لِأَبِي سَلَمَةَ يَزْدَادُ ، فَإِنْ ذَهَبَتِ الْحَسَنَةُ فَلَمْ يَبْقَ شَيْءٌ ؟ فَقَالَ : أُولَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ الْآيَةَ .
قَالَ إِبْرَاهِيمُ : قَالَ أَبِي : فَقُلْتُ لِأَبِي سَلَمَةَ يَزْدَادُ ، فَإِنْ ذَهَبَتِ الْحَسَنَةُ فَلَمْ يَبْقَ شَيْءٌ ؟ فَقَالَ : أُولَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ الْآيَةَ .
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "Indeed al-Ruh al-Amin (Jibril) (peace be upon him) told me that Allah, the Mighty and Majestic, has firmly decreed that on the Day of Resurrection the servant's deeds will be brought forward, including all his good deeds and his evil deeds, and then they will be settled by being weighed against one another. If (after the reckoning) the servant is left with even a single good deed, Allah Almighty will grant him as much spaciousness and room in Paradise as He wills."
Ibrahim said: My father (al-Hakam bin Aban) related that I asked Abu Salamah Yazdad: If that one good deed is also gone and nothing remains in the account, (then what will happen)? He replied: (It is about such people that Allah Almighty has said): "Those are the ones from whom We accept the best of what they did and overlook their evil deeds." [Surah al-Ahqaf: 16].
Ibrahim said: My father (al-Hakam bin Aban) related that I asked Abu Salamah Yazdad: If that one good deed is also gone and nothing remains in the account, (then what will happen)? He replied: (It is about such people that Allah Almighty has said): "Those are the ones from whom We accept the best of what they did and overlook their evil deeds." [Surah al-Ahqaf: 16].
وَقَالَ عَبْدٌ : حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى ، عَنْ مُوسَى بْنِ عُبَيْدَةَ ، عَنْ أَيُّوبَ بْنِ خَالِدٍ ، عَنْ عَبْدِ اللهِ بْنِ رَافِعٍ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يَأْتِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ كَالسَّيْلِ ، فَتَقُولُ الْمَلَائِكَةُ : لَمَّا جَاءَ مَعَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ أُمَّتِهِ أَكْثَرُ مِمَّا جَاءَ مَعَ عَامَّةِ الْأَنْبِيَاءِ .
ضَعِيفٌ .
ضَعِيفٌ .
It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection the people of my Ummah will come like a flood (because of their great numbers and their surge), and (on seeing them) the angels will say: 'Surely the number of people of the Ummah of Muhammad (peace and blessings be upon him) who have come with him is greater than the total number of followers who came with all the prophets.'"
This narration is da'if (weak).
This narration is da'if (weak).
وَقَالَ أَبُو دَاوُدَ : حَدَّثَنَا دُرُسْتُ بْنُ زِيَادٍ ، عَنْ يَزِيدَ الرَّقَاشِيِّ ، عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ ، رَفَعَهُ ، قَالَ : الشَّمْسُ وَالْقَمَرُ ثَوْرَانِ عَقِيرَانِ فِي النَّارِ .
4553 \ 2 - وَقَالَ مُسَدَّدٌ : حَدَّثَنَا دُرُسْتُ ، بِهِ .
4553 \ 3 - وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا مُوسَى بْنُ مُحَمَّدِ بْنِ حَيَّانَ ، ثَنَا دُرُسْتُ ، بِهِ .
4553 \ 2 - وَقَالَ مُسَدَّدٌ : حَدَّثَنَا دُرُسْتُ ، بِهِ .
4553 \ 3 - وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا مُوسَى بْنُ مُحَمَّدِ بْنِ حَيَّانَ ، ثَنَا دُرُسْتُ ، بِهِ .
It is narrated from Sayyiduna Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "The sun and the moon will be in the fire of Hell like two bulls whose leg tendons have been cut and which have been thrown down helpless."
Imam Abu Dawud, Imam Musaddad and Imam Abu Ya'la narrated this report through the chain of Durust bin Ziyad.
Imam Abu Dawud, Imam Musaddad and Imam Abu Ya'la narrated this report through the chain of Durust bin Ziyad.
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا ابْنُ مُطِيعٍ ، ثَنَا هُشَيْمٌ ، عَنِ الْكَوْثَرِ بْنِ حَكِيمٍ ، عَنْ نَافِعٍ ، عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يُحْشَرُ النَّاسُ حُفَاةً ، عُرَاةً ، غُرْلًا ، فَقَالَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا : وَالنِّسَاءُ ، بِأَبِي أَنْتَ وَأُمِّي ؟ قَالَ : نَعَمْ ، فَقَالَتْ : وَاسَوْأَتَاهُ ، فَقَالَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : وَمِنْ أَيِّ شَيْءٍ عَجِبْتِ يَا بِنْتَ أَبِي بَكْرٍ ؟ قَالَتْ : عَجِبْتُ مِنْ حَدِيثِكَ ، يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ ، قَالَ : فَضَرَبَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مَنْكِبِهَا ، وَقَالَ : يَا بِنْتَ أَبِي قُحَافَةَ ، قَدْ شُغِلَ النَّاسُ يَوْمَئِذٍ عَنِ النَّظَرِ ، وَتَسْمُو أَبْصَارُهُمْ إِلَى فَوْقِ أَرْبَعِينَ سَنَةً ، لَا يَأْكُلُونَ ، وَلَا يَشْرَبُونَ ، شَاخِصِينَ بِأَبْصَارِهِمْ ، فِيهِمْ مَنْ يَبْلُغُ الْعَرَقُ قَدَمَيْهِ ، وَمِنْهُمْ مَنْ يَبْلُغُ سَاقَيْهِ ، وَمِنْهُمْ مَنْ يَبْلُغُ بَطْنَهُ ، وَمِنْهُمْ مَنْ يُلْجِمُهُ الْعَرَقُ مِنْ طُولِ الْوُقُوفِ ، ثُمَّ يَرْحَمُ اللهُ بَعْدَ ذَلِكَ الْعِبَادَ ، فَيَأْمُرُ الْمَلَائِكَةَ الْمُقَرَّبِينَ ، فَيَحْمِلُونَ عَرْشَهُ مِنَ السَّمَاوَاتِ إِلَى أَرْضٍ بَيْضَاءَ ، لَمْ يُسْفَكْ عَلَيْهَا دَمٌ ، وَلَمْ يُعْمَلْ فِيهَا خَطِيئَةٌ ، كَأَنَّهَا الْفِضَّةُ الْبَيْضَاءُ ، ثُمَّ تَقُومُ الْمَلَائِكَةُ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ ، وَذَلِكَ أَوَّلُ يَوْمٍ نَظَرَتْ فِيهِ عَيْنٌ إِلَى اللهِ عَزَّ وَجَلَّ ، ثُمَّ يَأْمُرُ مُنَادِيًا ، فَيُنَادِي بِصَوْتٍ يَسْمَعُهُ الثَّقَلَانُ : الْجِنُّ ، وَالْإِنْسُ : أَيْنَ فُلَانُ ابْنُ فُلَانٍ ؟ فَيَشْرَئِبُّ لِذَلِكَ ، وَيَخْرُجُ مِنَ الْمَوْقِفِ ، فَيُعَرِّفُهُ اللهُ تَعَالَى النَّاسَ ، ثُمَّ يُقَالُ : تَخْرُجُ مَعَهُ حَسَنَاتُهُ ، فَيُعَرِّفُ اللهُ تَعَالَى أَهْلَ الْمَوْقِفِ تِلْكَ الْحَسَنَاتِ ، فَإِذَا وَقَفَ بَيْنَ يَدَيْ رَبِّ الْعَالَمِينِ ، قِيلَ : أَيْنَ أَصْحَابُ الْمَظَالِمِ ؟ فَيَجِيئُونَ رَجُلًا رَجُلًا ، فَيُقَالُ : أَظَلَمْتَ فُلَانًا كَذَا وَكَذَا ؟ فَيَقُولُ : نَعَمْ يَا رَبِّ ، فَذَلِكَ الْيَوْمُ الَّذِي تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَرْجُلُهُمْ وَأَيْدِيهِمْ بِمَا كَانُوا يَكْسِبُونَ ، فَتُؤْخَذُ حَسَنَاتُهُ ، فَتُدْفَعُ إِلَى مَنْ ظَلَمَهُ يَوْمَ لَا دِرْهَمٌ وَلَا دِينَارٌ ، إِلَّا أَخْذٌ مِنَ الْحَسَنَاتِ ، وَرَدٌّ مِنَ السَّيِّئَاتِ ، فَلَا يَزَالُ أَهْلُ الْمَظَالِمِ يَسْتَوْفُونَ مِنْ حَسَنَاتِهِ حَتَّى لَا يَبْقَى لَهُ حَسَنَةٌ ، ثُمَّ يَقُومُ مَنْ بَقِيَ مِمَّنْ لَمْ يَأْخُذْ شَيْئًا ، فَيَقُولُونَ : مَا بَالُ غَيْرِنَا ، اسْتَوْفَى وَبَقِينَا ؟ فَيُقَالُ لَهُمْ : لَا تَعْجَلُوا ، يُؤْخَذُ مِنْ سَيِّئَاتِهِمْ ، فَتُرَدُّ عَلَيْهِ ، حَتَّى لَا يَبْقَى أَحَدٌ ظُلِمَ بِمَظْلَمَةٍ ، فَيُعَرِّفُ اللهُ تَعَالَى أَهْلَ الْمَوْقِفِ أَجْمَعِينَ ذَلِكَ ، فَإِذَا فَرَغَ مِنْ حَسَنَاتِهِ ، قِيلَ : ارْجِعْ إِلَى أُمِّكَ الْهَاوِيَةِ ، لَا ظُلْمَ الْيَوْمَ ، إِنَّ اللهَ سَرِيعُ الْحِسَابِ ، فَلَا بَقِيَ يَوْمَئِذٍ مَلَكٌ وَلَا نَبِيُّ مُرْسَلٌ وَلَا صِدِّيقٌ وَلَا شَهِيدٌ وَلَا بَشَرٌ ، إِلَّا ظَنَّ بِمَا رَأَى مِنْ شِدَّةِ الْعَذَابِ أَنَّهُ لَا يَنْجُو ، إِلَّا مَنْ عَصَمَهُ اللهُ عَزَّ وَجَلَّ .
It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection the people will be gathered barefoot, naked and uncircumcised." Sayyidah Aishah (may Allah be pleased with her) said: "O Messenger of Allah, may my father and mother be sacrificed for you, will the women also be (like this, together with the men)?" He (peace and blessings be upon him) said: "Yes." She said: "Alas! How shameful this is (that everyone will see one another naked)!" The Messenger of Allah (peace and blessings be upon him) said: "O daughter of Abu Bakr, what has surprised you?" She said: "I am astonished at what you said, that people will look at one another (so what will become of modesty)?" The narrator relates that the Messenger of Allah (peace and blessings be upon him) struck her shoulder with his blessed hand and said: "O daughter of Abu Quhafah, on that day people will be completely unconcerned with looking at one another and occupied with their own terrors. Their eyes will remain raised upward for forty years; they will neither eat nor drink, but will be staring fixedly in amazement and fear. For some of them the sweat will reach their feet, for some their shins, for some their bellies, and some will be gripped by the sweat like a bridle because of the hardship of the long standing. Then, after that terror, Allah Almighty will have mercy on His servants and command the angels brought near, and they will carry His Throne from the heavens to a white land on which blood has never been shed and on which no sin has ever been committed; that land will be (bright and pure) like silver. Then the angels will stand surrounding the Throne, and that will be the first day on which any eye beholds (the majesty of) Allah, the Mighty and Majestic. Then Allah Almighty will command a caller, and he will call out in a voice that all the jinn and humans will hear: 'Where is so-and-so, son of so-and-so?' That person will raise his neck on hearing the call and come out of the gathering, and Allah Almighty will make him known before all the people. Then it will be said: 'His good deeds are coming out with him,' and Allah Almighty will show the people of the gathering those good deeds of his. Then, when he stands before the Lord of the worlds, it will be called out: 'Where are the wronged and those who have claims?' They will come forward one by one, and that person will be asked: 'Did you commit such-and-such a wrong against so-and-so?' He will say: 'Yes, O my Lord.' That will be the day about which it was said: "On the Day when their tongues, their hands and their feet will testify against them about what they used to do (in the world)" [Surah al-Nur: 24]. So his good deeds will be taken and given to the one he wronged. That will be the day when dirhams and dinars will be of no use; only good deeds will be taken and sins will be loaded on. Those with claims will keep collecting his good deeds until he has no good deed left. Then those whose claims remain, though his good deeds are exhausted, will stand up and say: 'What will become of us? Others have taken their due and we are left out.' It will be said to them: 'Do not be hasty.' So their sins will be put into the account of that wrongdoer, until not a single wronged person remains whose claim is outstanding. Allah Almighty will inform all the people of the gathering of this justice. When his good deeds are exhausted, the command will be given: 'Take him to his real abode, al-Hawiyah (Hell).' "No injustice today! Indeed Allah is swift in reckoning" [Surah Ghafir: 17]. On that day, seeing the severity of the punishment and the strictness of the reckoning, there will be no angel brought near, no prophet sent as a messenger, no siddiq, no martyr and no human being who does not think that he will not escape destruction that day, except the one whom Allah, the Mighty and Majestic, protects (by His grace)."
Imam Abu Ya'la narrated this hadith in his Musnad (hadith: 4554); however, its chain contains a narrator named Kawthar bin Hakim, who according to the imams of hadith is matruk (abandoned) and extremely weak, on account of which this narration is severely weak by scholarly and technical standards.
Imam Abu Ya'la narrated this hadith in his Musnad (hadith: 4554); however, its chain contains a narrator named Kawthar bin Hakim, who according to the imams of hadith is matruk (abandoned) and extremely weak, on account of which this narration is severely weak by scholarly and technical standards.
حَدَّثَنَا عَبْدُ الْغَفَّارِ بْنُ عَبْدِ اللهِ بْنِ الزُّبَيْرِ ، ثَنَا عَلِيُّ بْنُ مُسْهِرٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ ، عَنْ شَهْرِ بْنِ حَوْشَبٍ ، عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ رَضِيَ اللهُ عَنْهَا ، قَالَتْ : سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : إِذَا جَمَعَ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ يَوْمَ الْقِيَامَةِ ، جَاءَ مُنَادٍ يُنَادِي بِصَوْتٍ يُسْمِعُ جَمِيعَ الْخَلَائِقِ : سَيَعْلَمُ أَهْلُ الْجَمْعِ الْيَوْمَ مَنْ أَوْلَى بِالْكَرَمِ ، ثُمَّ يَرْجِعُ فَيُنَادِي : لِيَقُمِ الَّذِينَ كَانَتْ : تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ الْآيَةَ فَيَقُومُونَ وَهُمْ قَلِيلٌ ، ثُمَّ يَرْجِعُ فَيُنَادِي : أَيْنَ الَّذِينَ كَانُوا : لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ اللهِ الْآيَةَ ، فَيَقُومُونَ وَهُمْ قَلِيلٌ ، ثُمَّ يَرْجِعُ فَيُنَادِي : لِيَقُمِ الَّذِينَ كَانُوا يَحْمَدُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ ، فَيَقُومُونَ وَهُمْ قَلِيلٌ ، ثُمَّ يُحَاسَبُ سَائِرُ النَّاسِ .
It is narrated from Sayyidah Asma' bint Yazid (may Allah be pleased with her) that I heard the Messenger of Allah (peace and blessings be upon him) saying: "When Allah Almighty gathers the first and the last on the Day of Resurrection, a caller will call out in a voice that all creatures will hear: 'Today the people of the gathering will come to know who is most deserving of honour and esteem.' Then he will come again and call out: 'Let those people stand about whom the Exalted Lord has said: "Their sides forsake their beds" [Surah al-Sajdah: 16], i.e. their sides stayed away from their beds (for the worship of Allah).' So those people will stand up, and they will be few in number. Then that caller will come again and call out: 'Where are those about whom it was said: "Neither trade nor selling distracts them from the remembrance of Allah" [Surah al-Nur: 37], i.e. those whom neither commerce nor buying and selling made heedless of the remembrance of Allah?' So they too will stand up, and they too will be few. Then that caller will come again and call out: 'Let those stand who used to praise Allah in every state, in prosperity and in hardship.' So they too will stand, and they too will be few in number. Then after that all the rest of the people will be brought to account."
Imam al-Bayhaqi narrated this hadith in Shu'ab al-Iman and Imam Ahmad in his Musnad. Its chain contains Shahr bin Hawshab, who, although saduq (truthful), has been criticised for his memory; however, on the basis of other supporting narrations the text of this hadith is of the hasan (good) grade.
Imam al-Bayhaqi narrated this hadith in Shu'ab al-Iman and Imam Ahmad in his Musnad. Its chain contains Shahr bin Hawshab, who, although saduq (truthful), has been criticised for his memory; however, on the basis of other supporting narrations the text of this hadith is of the hasan (good) grade.
حَدَّثَنَا زُهَيْرٌ ، ثَنَا الْحَسَنُ بْنُ مُوسَى ، ثَنَا ابْنُ لَهِيعَةَ ، ثَنَا دَرَّاجٌ أَبُو السَّمْحِ ، أَنَّ أَبَا الْهَيْثَمِ حَدَّثَهُ ، عَنْ أَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُ ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : تَأْكُلُ الْأَرْضُ كُلَّ شَيْءٍ مِنَ الْإِنْسَانِ إِلَّا عَجْبَ ذَنَبِهِ ، قِيلَ : وَمِثْلُ مَا هُوَ يَا رَسُولَ اللهِ ؟ قَالَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مِثْلُ حَبَّةِ الْخَرْدَلِ مِنْهُ يَنْبُتُونَ .
أَخْرَجَهُ ابْنُ حِبَّانَ مِنْ طَرِيقِ ابْنِ وَهْبٍ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، قَالَ : إِنَّ دَرَّاجًا حَدَّثَهُ بِهِ ، وَسَمِعْنَاهُ بِعُلُوٍّ فِي الْبَعْثِ لِابْنِ أَبِي دَاوُدَ .
أَخْرَجَهُ ابْنُ حِبَّانَ مِنْ طَرِيقِ ابْنِ وَهْبٍ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، قَالَ : إِنَّ دَرَّاجًا حَدَّثَهُ بِهِ ، وَسَمِعْنَاهُ بِعُلُوٍّ فِي الْبَعْثِ لِابْنِ أَبِي دَاوُدَ .
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The earth consumes every part of a human being (i.e. decays it and makes it perish) except the very last vertebra of his spine (the 'ajb al-dhanab)." It was asked: "O Messenger of Allah, what is it like (in size)?" He (peace and blessings be upon him) said: "It is like a mustard seed, and from it (on the Day of Resurrection) all human beings will be made to grow again."
Imam Ibn Hibban narrated this hadith through Ibn Wahb from Amr bin al-Harith, who said that Darraj narrated this hadith to him, and we heard it with a higher (shorter) chain in Ibn Abi Dawud's work Kitab al-Ba'th.
Imam Ibn Hibban narrated this hadith through Ibn Wahb from Amr bin al-Harith, who said that Darraj narrated this hadith to him, and we heard it with a higher (shorter) chain in Ibn Abi Dawud's work Kitab al-Ba'th.
قَالَ الْحَارِثُ : حَدَّثَنَا هَوْذَةُ ، ثَنَا عَوْفٌ ، عَنْ أَبِي الْمِنْهَالِ ، عَنْ شَهْرِ بْنِ حَوْشَبٍ ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا ، قَالَ : إِذَا كَانَ يَوْمُ الْقِيَامَةِ مُدَّتِ الْأَرْضُ مَدَّ الْأَدِيمِ فِي سَعَتِهَا كَذَا وَكَذَا ، وَجَمِيعُ الْخَلَائِقِ بِصَعِيدٍ وَاحِدٍ جِنِّهِمْ وِإِنْسِهِمْ ، فَإِذَا كَانَ ذَلِكَ قُيِّضَتْ هَذِهِ السَّمَاءُ الدُّنْيَا عَنْ أَهْلِهَا ، فَيُنْثَرُونَ عَلَى وَجْهِ الْأَرْضِ ، فَلَأَهْلُ السَّمَاءِ وَحْدَهُمْ أَكْثَرُ مِنْ جَمِيعِ أَهْلِ الْأَرْضِ وِجِنِّهِمْ وَإِنْسِهِمْ بِالضِّعْفِ ، فَإِذَا نُثِرُوا عَلَى وَجْهِ الْأَرْضِ ، فَزِعَ إِلَيْهِمْ أَهْلُ الْأَرْضِ ، وَقَالُوا : فِيكُمْ رَبُّنَا ؟ فَيَفْزَعُونَ مِنْ قَوْلِهِمْ ، يَقُولُونَ : سُبْحَانَ رَبِّنَا لَيْسَ هُوَ فِينَا ، وَهُوَ آتٍ ، ثُمَّ يُقْبَضُ أَهْلُ السَّمَاءِ الثَّانِيَةِ ، فَلَأَهْلُ السَّمَاءِ الثَّانِيَةِ وَحْدَهُمْ أَكْثَرُ مِنْ أَهْلِ السَّمَاءِ الدُّنْيَا ، وَمِنْ جَمِيعِ أَهْلِ الْأَرْضِ بِالضِّعْفِ ، فَإِذَا نُثِرُوا عَلَى أَهْلِ وَجْهِ الْأَرْضِ فَزِعَ إِلَيْهِمْ أَهْلُ الْأَرْضِ ، وَقَالُوا : فِيكُمْ رَبُّنَا ؟ فَيَفْزَعُونَ مِنْ قَوْلِهِمْ ، وَيَقُولُونَ : سُبْحَانَ رَبِّنَا لَيْسَ فِينَا ، وَهُوَ آتٍ ، ثُمَّ تُقَاضُ السَّمَاوَاتُ كُلُّهَا ، فَتُضَعَّفُ كُلُّ سَمَاءٍ عَلَى السَّمَاءِ الَّتِي تَحْتَهَا وَجَمِيعِ أَهْلِ الْأَرْضِ ، كُلَّمَا نُثِرُوا عَلَى وَجْهِ الْأَرْضِ ، فَزِعَ إِلَيْهِمْ أَهْلُ الْأَرْضِ ، وَيَقُولُونَ لَهُمْ مِثْلَ ذَلِكَ ، وَيَرْجِعُونَ إِلَيْهِمْ مِثْلَ ذَلِكَ ، ثُمَّ تُقَاضُ أَهْلُ السَّمَاوَاتِ السَّابِعَةِ ، فَلَأَهْلُ السَّمَاءِ السَّابِعَةِ أَكْثَرُ أَهْلًا مِنَ السَّمَاوَاتِ السِّتِّ ، وَمِنْ جَمِيعِ أَهْلِ الْأَرْضِ بِالضِّعْفِ ، فَيَجِيءُ اللهُ تَبَارَكَ وَتَعَالَى فِيهِمْ ، وَالْأُمَمُ جُثًا صُفُوفًا ، فَيُنَادِي مُنَادٍ : سَتَعْلَمُونَ الْيَوْمَ مَنْ أَصْحَابُ الْكَرَمِ ، لِيَقُمِ الْحَمَّادُونَ رَبَّهُمْ عَلَى كُلِّ حَالٍ ، فَيَسْرَحُونَ إِلَى الْجَنَّةِ ، ثُمَّ يُنَادِي ثَانِيَةً : سَيَعْلَمُونَ الْيَوْمَ مَنْ أَصْحَابُ الْكَرَمِ ، لِيَقُمِ الَّذِينَ : تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ الْآيَةَ ، فَيَقُومُونَ فَيَسْرَحُونَ إِلَى الْجَنَّةِ ، ثُمَّ يُنَادِي ثَالِثَةً : لِيَقُمِ الَّذِينَ رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ اللهِ الْآيَةَ ، فَيَقُومُونَ فَيَسْرَحُونَ إِلَى الْجَنَّةِ ، فَإِذَا أَخَذَ مِنْ هَؤُلَاءِ ثَلَاثَةً ، خَرَجَ عُنُقٌ مِنَ النَّارِ ، فَأَشْرَفَ عَلَى الْخَلَائِقِ ، لَهُ عَيْنَانِ تُبْصِرَانِ ، وَلِسَانٌ فَصِيحٌ ، فَيَقُولُ : إِنِّي وُكِّلْتُ بِثَلَاثَةٍ ، إِنِّي وُكِّلْتُ بِكُلِّ جَبَّارٍ عَنِيدٍ ، فَيَلْتَقِطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السُّمْسُمِ ، فَيَجْلِسُ بِهِمْ فِي جَهَنَّمَ ، ثُمَّ يَخْرُجُ ثَانِيَةً ، فَيَقُولُ : إِنِّي وُكِّلْتُ بِمَنْ آذَى اللهَ وَرَسُولَهُ ، ( قَالَ ) فَيَلْتَقِطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السُّمْسُمِ ، فَيَجْلِسُ بِهِمْ فِي جَهَنَّمَ ، ثُمَّ يَخْرُجُ ثَالِثَةً ، ( أَحْسِبُهُ قَالَ ) : فَيَقُولُ : إِنِّي وُكِّلْتُ بِأَصْحَابِ التَّصَاوِيرِ ، فَيَلْتَقِطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السُّمْسُمِ ، فَيَجْلِسُ بِهِمْ فِي جَهَنَّمَ ، فَإِذَا أَخَذَ مِنْ هَؤُلَاءِ ثَلَاثَةً ، وَمِنْ هَؤُلَاءِ ثَلَاثَةً ، نُشِرَتِ الصُّحُفُ وَوُضِعَتِ الْمَوَازِينُ ، وَدُعِيَ الْخَلَائِقُ لِلْحِسَابِ .
هَذَا مَوْقُوفٌ ، إِسْنَادُهُ حَسَنٌ .
هَذَا مَوْقُوفٌ ، إِسْنَادُهُ حَسَنٌ .
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that, describing the conditions of the Day of Resurrection, he said: "When it is the Day of Resurrection, the earth will be stretched out like leather to such-and-such an extent according to its breadth, and all creatures, jinn and humans, will be gathered on a single bare plain. When that stage comes, this lowest heaven will be opened up together with its inhabitants (for the people of the earth), and the angels will spread out over the surface of the earth. The angels of the first heaven alone will be twice as many as all the people of the earth, that is, the jinn and humans together. When they scatter over the surface of the earth, the people of the earth will be terrified by their awesomeness and will ask: 'Is our Lord among you?' The angels will tremble at what they say and will reply: 'Subhana rabbina laysa huwa fina, wa huwa at' (Glory be to our Lord! He is not among us, and He is coming). Then the angels of the second heaven will be brought; the angels of the second heaven alone will be twice as many as the angels of the lowest heaven and all the people of the earth together. When they spread over the people of the earth, the people of the earth, in fear, will ask them the same question: 'Is our Lord among you?' They too will be alarmed at what they say and give the same answer: 'Glory be to our Lord! He is not among us; rather, He is about to come.' Then all the heavens will be folded up one after another, and the angels of each heaven will be twice the total number of the angels of all the heavens below it and the people of the earth. Whenever they descend to the earth, the people of the earth, terrified by their awesomeness, will ask the same question and they will give the same answer. Then the angels of the seventh heaven will be brought, whose number will be twice that of the angels of the six heavens and all the people of the earth together. Then Allah, the Blessed and Exalted, will appear among them (in a manner befitting His majesty), while all the nations will be kneeling in rows. Then a caller will call out: 'Today you will come to know who are the people of honour and nobility. Let those stand who used to praise their Lord abundantly in every state.' So they will set off towards Paradise. Then that caller will call out a second time: 'Today you will come to know who are the people of honour. Let those stand about whom the Exalted Lord has said: "Their sides forsake their beds" [Surah al-Sajdah: 16].' They will stand and set off towards Paradise. Then he will call out a third time: 'Let those stand about whom it was said: "Men whom neither trade nor selling distracts from the remembrance of Allah" [Surah al-Nur: 37].' They will stand and go towards Paradise. When these three groups (of the people of Paradise) have been set apart, a neck will emerge from the Fire and loom over all creatures; it will have two seeing eyes and an eloquent tongue. It will say: 'I have been put in charge of three kinds of people; I have been appointed over every stubborn tyrant who was an enemy of the truth.' Then it will snatch them out of the rows as a bird picks up sesame seeds, and take them and throw them into Hell. Then it will come out a second time and say: 'I have been put in charge of those who harmed Allah and His Messenger.' It will pick them too out of the rows as a bird picks up grain, and seat them in the fire of Hell. Then it will come out a third time (the narrator said: I think he said) and say: 'I have been put in charge of the makers of images.' Then it will pick them too out of the rows as a bird picks up grain, and send them into Hell. When these three groups (the people of Paradise) and these three groups (the people of Hell) have been dealt with, the records of deeds will be opened, the scales will be set up and all creatures will be summoned for the general reckoning."
This narration is mawquf, and its chain is hasan (good).
This narration is mawquf, and its chain is hasan (good).
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ ، ثَنَا مُحَمَّدُ بْنُ بَكْرٍ الْبُرْسَانِيُّ ، قَالَ : قَالَ أَبُو عَاصِمٍ الْحَبَطِيُّ ، وَكَانَ مِنْ خِيَارِ أَهْلِ الْبَصْرَةِ ، وَكَانَ مِنْ أَصْحَابِ حَرَمٍ وَسَالِمِ بْنِ أَبِي مُطِيعٍ ، قَالَ : ثَنَا بَكْرُ بْنُ خُنَيْسٍ ، عَنْ ضِرَارِ بْنِ عَمْرٍو ، عَنْ يَزِيدَ الرَّقَاشِيِّ ، عَنْ أَنَسٍ ، عَنْ تَمِيمٍ الدَّارِيِّ رَضِيَ اللهُ عَنْهُمَا ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : يَقُولُ اللهُ تَبَارَكَ وَتَعَالَى لِمَلَكِ الْمَوْتِ : انْطَلِقْ إِلَى وَلِيِّي ، فَأْتِنِي بِهِ ، فَإِنِّي قَدْ جَرَّبْتُهُ بِالسَّرَّاءِ وَالضَّرَّاءِ ، فَوَجَدْتُهُ حَيْثُ أُحِبُّ ، ائْتِنِي بِهِ ، فَلَأُرِيحَنَّهُ ، قَالَ : فَيَنْطَلِقُ إِلَيْهِ مَلَكُ الْمَوْتِ ، وَمَعَهُ خَمْسُمِائَةٍ مِنَ الْمَلَائِكَةِ مَعَهُمْ أَكْفَانٌ وَحَنُوطٌ مِنَ الْجَنَّةِ ، وَمَعَهُمْ ضَبَائِرُ الرَّيْحَانِ ، أَصْلُ الرَّيْحَانَةِ وَاحِدٌ ، وَفِي رَأْسِهَا عِشْرُونَ لَوْنًا ، لِكُلِّ لَوْنٍ مِنْهَا رِيحٌ سِوَى رِيحِ صَاحِبِهِ ، مَعَهُمُ الْحَرِيرُ الْأَبْيَضُ فِيهِ الْمِسْكُ الْأَذْفَرُ ، قَالَ : فَيَجْلِسُ مَلَكُ الْمَوْتِ عِنْدَ رَأْسِهِ ، وَتَحُفُّهُ الْمَلَائِكَةُ ، وَيَضَعُ كُلٌّ مِنْهُمْ يَدَهُ عَلَى عُضْوٍ مِنْ أَعْضَائِهِ ، وَيُبْسَطُ ذَلِكَ الْحَرِيرُ الْأَبْيَضُ وَالْمِسْكُ الْأَذْفَرُ مِنْ تَحْتِ ذَقْنِهِ ، وَيُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ ، فَإِنَّ نَفْسَهُ لَتُعَلَّلُ عِنْدَ ذَلِكَ بِطُرَفِ الْجَنَّةِ ، مَرَّةً بِأَزْوَاجِهَا ، وَمَرَّةً بِكِسْوَتِهَا ، وَمَرَّةً بِثِمَارِهَا ، كَمَا يُعَلِّلُ الصَّبِيَّ أَهْلُهُ إِذَا بَكَى ، وَإِنَّ أَزْوَاجَهُ لَيَنْهَسْنَهُ عِنْدَ ذَلِكَ انْتِهَاسًا ، وَقَالَ : وَتَبْرُزُ الرُّوحُ ، ( قَالَ الْبُرْسَانِيُّ : يُرِيدُ الْخُرُوجَ سُرْعَةً ، لِمَا يَرَى مِمَّا يُحِبُّ ) ، قَالَ : وَيَقُولُ مَلَكُ الْمَوْتِ : اخْرُجِي أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ إِلَى سِدْرٍ مَخْضُودٍ ، وَطَلْحٍ مَنْضُودٍ ، وَظِلٍّ مَمْدُودٍ ، وَمَاءٍ مَسْكُوبٍ ، قَالَ : وَمَلَكُ الْمَوْتِ أَشَدُّ بِهِ لُطْفًا مِنَ الْوَالِدَةِ بِوَلَدِهَا ، يَعْرِفُ أَنَّ ذَلِكَ الرُّوحَ حَبِيبٌ إِلَى رَبِّهِ ، فَهُوَ يَلْتَمِسُ لُطْفَهُ تَحَبُّبًا لِرَبِّهِ ، وَرِضًا لِلرَّبِّ عَنْهُ ، فَتُسَلُّ رُوحُهُ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ الْعَجِينِ ، قَالَ : وَقَالَ اللهُ تَعَالَى : الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ ، وَقَالَ عَزَّ وَجَلَّ : فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ ، قَالَ : ( رَوْحٌ ) مِنْ جَهْدِ الْمَوْتِ ، وَرَيْحَانٌ يُتَلَقَّى بِهِ ، ( وَجَنَّةُ نَعِيمٍ ) تُقَابِلُهُ قَالَ : فَإِذَا قَبَضَ مَلَكُ الْمَوْتِ رُوحَهُ ، قَالَ الرُّوحُ لِلْجَسَدِ : جَزَاكَ اللهُ عَنِّي خَيْرًا ، فَقَدْ كُنْتَ سَرِيعًا بِي إِلَى طَاعَةِ اللهِ تَعَالَى ، بَطِيئًا بِي عَنْ مَعْصِيَةِ اللهِ عَزَّ وَجَلَّ ، فَقَدْ نَجَيْتَ فَأَنْجَيْتَ ، قَالَ : وَيَقُولُ الْجَسَدُ لِلرُّوحِ مِثْلَ ذَلِكَ ، قَالَ : وَتَبْكِي عَلَيْهِ بِقَاعُ الْأَرْضِ الَّتِي كَانَ يُطِيعُ اللهَ تَعَالَى فِيهَا ، وَكُلُّ بَابٍ مِنَ السَّمَاءِ يَصْعَدُ مِنْهُ عَمَلُهُ ، وَيَنْزِلُ مِنْهُ رِزْقُهُ أَرْبَعِينَ سَنَةً .
قَالَ : فَإِذَا وُضِعَ فِي قَبْرِهِ جَاءَتْهُ الصَّلَاةُ ، فَكَانَتْ عَنْ يَمِينِهِ ، وَجَاءَهُ الصِّيَامُ فَكَانَ عَنْ يَسَارِهِ ، وَجَاءَهُ الْقُرْآنُ وَالذِّكْرُ فَكَانَا عِنْدَ رَأْسِهِ ، وَجَاءَهُ مَشْيُهُ إِلَى الصَّلَاةِ فَكَانَ عِنْدَ رِجْلِهِ ، وَجَاءَهُ الصَّبْرُ فَكَانَ فِي نَاحِيَةِ الْقَبْرِ ، قَالَ : فَيَبْعَثُ اللهُ تَعَالَى عَذَابًا مِنَ الْعَذَابِ ، فَيَأْتِيهِ عَنْ يَمِينِهِ ، فَتَقُولُ الصَّلَاةُ : وَرَاءَكَ ، وَاللهِ مَا زَالَ دَائِبًا عُمُرَهُ كُلَّهُ ، وَإِنَّمَا اسْتَرَاحَ الْآنَ حِينَ وُضِعَ فِي قَبْرِهِ ، قَالَ : فَيَأْتِيهِ عَنْ يَسَارِهِ ، فَيَقُولُ الصِّيَامُ مِثْلَ ذَلِكَ ، ثُمَّ يَأْتِيهِ مِنْ عِنْدِ رَأْسِهِ ، فَيَقُولُ الْقُرْآنُ وَالذِّكْرُ مِثْلَ ذَلِكَ ، ثُمَّ يَأْتِيهِ مِنْ عِنْدِ رِجْلِهِ فَيَقُولُ مَشْيُهُ إِلَى الصَّلَاةِ مِثْلَ ذَلِكَ ، قَالَ : فَلَا يَأْتِيهِ الْعَذَابُ مِنْ نَاحِيَةٍ يَلْتَمِسُ هَلْ يَجِدُ مَسَاغًا إِلَّا وَجَدَ وَلِيَّ اللهِ تَعَالَى قَدْ أَحَدَّ حِسَّهُ ، قَالَ : فَيَنْدَفِعُ الْعَذَابُ عِنْدَ ذَلِكَ فَيَخْرُجُ ، وَيَقُولُ الصَّبْرُ لِسَائِرِ الْأَعْمَالِ : أَمَّا أَنَا لَمْ يَمْنَعْنِي أَنْ أُبَاشِرَ أَنَا بِنَفْسِي إِلَّا أَنِّي نَظَرْتُ مَا عِنْدَكُمْ ، فَإِنْ عَجَزْتُمْ كُنْتُ أَنَا صَاحِبَهُ ، فَأَمَّا إِذَا أَجْزَأْتُمْ عَنْهُ ، فَأَنَا لَهُ ذُخْرٌ عِنْدَ الصِّرَاطِ وَالْمِيزَانِ .
قَالَ : وَيَبْعَثُ اللهُ تَعَالَى مَلَكَيْنِ ، أَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ ، وَأَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ ، وَأَنْيَابُهُمَا كَالصَّيَاصِي ، وَأَنْفَاسُهُمَا كَاللهَبِ ، يَطَآنِ فِي أَشْعَارِهِمَا بَيْنَ مَنْكِبِ كُلِّ وَاحِدٍ مِنْهُمَا مَسِيرَةُ كَذَا وَكَذَا ، قَدْ نُزِعَتْ مِنْهُمَا الرَّأْفَةُ وَالرَّحْمَةُ ، يُقَالُ لَهُمَا : مُنْكَرٌ وَنَكِيرٌ ، فِي يَدِ كُلِّ وَاحِدٍ مِنْهُمَا مِطْرَقَةٌ ، لَوِ اجْتَمَعَ عَلَيْهِمَا رَبِيعَةُ وَمُضَرُ لَمْ يُقِلُّوهَا ، قَالَ : فَيَقُولَانِ لَهُ : اجْلِسْ ، قَالَ : فَيَسْتَوِي جَالِسًا ، وَتَقَعُ أَكْفَانُهُ فِي حِقْوَيْهِ ، قَالَ : فَيَقُولَانِ لَهُ : مَنْ رَبُّكَ ؟ وَمَا دِينُكَ ؟ وَمَا نَبِيُّكَ ؟ قَالُوا : يَا رَسُولَ اللهِ وَمَنْ يُطِيقُ الْكَلَامَ عِنْدَ ذَلِكَ ، وَأَنْتَ تَصِفُ مِنَ الْمَلَكَيْنِ مَا تَصِفُ ؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَيُضِلُّ اللهُ الظَّالِمِينَ وَيَفْعَلُ اللهُ مَا يَشَاءُ ، قَالَ : فَيَقُولُ : اللهُ رَبِّي وَحْدَهُ لَا شَرِيكَ لَهُ ، وَدِينِي الْإِسْلَامُ الَّذِي دَانَتْ بِهِ الْمَلَائِكَةُ ، وَنَبِيِّي مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمُ النَّبِيِّينَ ، قَالَ : فَيَقُولَانِ : صَدَقْتَ ، قَالَ : فَيَدْفَعَانِ الْقَبْرَ فَيُوَسِّعَانِهِ مِنْ بَيْنِ يَدَيْهِ أَرْبَعِينَ ذِرَاعًا ، وَمِنْ خَلْفِهِ أَرْبَعِينَ ذِرَاعًا ، وَعَنْ يَمِينِهِ أَرْبَعِينَ ذِرَاعًا ، وَعَنْ شِمَالِهِ أَرْبَعِينَ ذِرَاعًا ، وَمِنْ عِنْدِ رَأْسِهِ أَرْبَعِينَ ذِرَاعًا ، قَالَ : فَيُوَسِّعَانِ أَرْبَعِينَ ذِرَاعًا ، ( قَالَ الْبُرْسَانِيُّ : وَأَحْسِبُهُ قَالَ ) : وَأَرْبَعِينَ تُحَاطُ بِهِ .
وَهَذَا الْإِسْنَادُ إِلَى أَنَسِ بْنِ مَالِكٍ ، عَنْ تَمِيمٍ الدَّارِيِّ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : يَقُولُ اللهُ تَبَارَكَ وَتَعَالَى لِمَلَكِ الْمَوْتِ : انْطَلِقْ إِلَى عَدُوِّي فَأْتِنِي بِهِ ، فَإِنِّي قَدْ بَسَطْتُ لَهُ مِنْ رِزْقِي وَسَرْبَلْتُهُ نِعْمَتِي فَأَبَى إِلَّا مَعْصِيَتِي ، فَأْتِنِي بِهِ لِأَنْتَقِمَ مِنْهُ ، قَالَ : فَيَنْطَلِقُ إِلَيْهِ مَلَكُ الْمَوْتِ فِي أَكْرَهِ صُورَةٍ رَآهَا أَحَدٌ مِنَ النَّاسِ قَطُّ ، لَهُ اثْنَا عَشَرَ عَيْنًا ، وَمَعَهُ سَفُّودٌ مِنْ حَدِيدٍ كَثِيرُ الشَّوْكِ ، وَمَعَهُ خَمْسُمِائَةٍ مِنَ الْمَلَائِكَةِ ، مَعَهُمْ نُحَاسٌ وَجَمْرٌ مِنْ جَمْرِ جَهَنَّمَ ، وَمَعَهُمْ سِيَاطٌ مِنْ نَارٍ ، لِينُهَا لِينُ السِّيَاطِ وَهِيَ نَارٌ تَأَجَّجُ ، قَالَ : فَيَضْرِبُهُ مَلَكُ الْمَوْتِ بِذَلِكَ السَّفُّودِ ضَرْبَةً تَغِيبُ أَصْلُ كُلِّ شَوْكَةٍ مِنْ ذَلِكَ السَّفُّودِ فِي أَصْلِ كُلِّ شَعَرَةٍ وَعِرْقٍ وَظُفْرٍ ، ثُمَّ يَلْوِيهِ لَيًّا شَدِيدًا ، فَيَنْزِعُ رُوحَهُ مِنْ أَظْفَارِ قَدَمَيْهِ ، فَيُلْقِيهَا فِي عَقِبَيْهِ ، قَالَ : فَيُسْكَرُ عَدُوُّ اللهِ عِنْدَ ذَلِكَ سَكْرَةً ، فَيُرَوِّحُ مَلَكُ الْمَوْتِ عَنْهُ ، فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، ثُمَّ تَنْثُرُهُ الْمَلَائِكَةُ نَثْرَةً ، فَتُنْزَعُ رُوحُهُ مِنْ عَقِبَيْهِ ، فَيُلْقِيهَا فِي رُكْبَتَيْهِ ، ثُمَّ يُسْكَرُ عَدُوُّ اللهِ عَزَّ وَجَلَّ سَكْرَةً عِنْدَ ذَلِكَ ، فَيُرَفِّهُ مَلَكُ الْمَوْتِ عَنْهُ ، قَالَ : فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، فَيَنْثُرُهُ مَلَكُ الْمَوْتِ نَثْرَةً ، فَتُنْتَزَعُ رُوحُهُ مِنْ رُكْبَتَيْهِ ، فَيُلْقِيهَا فِي حِقْوَيْهِ ، قَالَ : فَيُسْكَرُ عَدُوُّ اللهِ عِنْدَ ذَلِكَ سَكْرَةً ، فَيُرَفِّهُ مَلَكُ الْمَوْتِ عَنْهُ ، فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، قَالَ : فَكَذَلِكَ إِلَى صَدْرِهِ إِلَى حَلْقِهِ ، فَتَبْسُطُ الْمَلَائِكَةُ النُّحَاسَ وَجَمْرَ جَهَنَّمَ تَحْتَ ذَقْنِهِ ، وَيَقُولُ مَلَكُ الْمَوْتِ : اخْرُجِي أَيَّتُهَا الرُّوحُ اللَّعِينَةُ الْمَلْعُونَةُ إِلَى سَمُومِ جَهَنَّمَ ، وَظِلٍّ مِنْ يَحْمُومٍ لَا بَارِدٍ وَلَا كَرِيمٍ .
هَذَا حَدِيثٌ عَجِيبُ السِّيَاقِ ، وَهُوَ شَاهِدٌ لِكَثِيرٍ مِمَّا ثَبَتَ فِي حَدِيثِ الْبَرَاءِ رَضِيَ اللهُ عَنْهُ الطَّوِيلِ الْمَشْهُورِ ، وَلَكِنَّ هَذَا الْإِسْنَادَ غَرِيبٌ ، لَا نَعْرِفُ أَحَدًا رَوَى عَنْ أَنَسٍ ، عَنْ تَمِيمٍ الدَّارِيِّ رَضِيَ اللهُ عَنْهُمَا إِلَّا مِنْ هَذَا الْوَجْهِ ، وَيَزِيدُ الرَّقَاشِيُّ سَيِّئُ الْحِفْظِ جِدًّا ، كَثِيرُ الْمَنَاكِيرِ ، كَانَ لَا يَضْبُطُ الْإِسْنَادَ ، فَيُلْزِقُ بِأَنَسٍ رَضِيَ اللهُ عَنْهُ كُلَّ شَيْءٍ يَسْمَعُهُ مِنْ غَيْرِهِ ، وَدُونَهُ أَيْضًا مَنْ هُوَ مِثْلُهُ ، أَوْ أَشَدُّ ضَعْفًا .
( 216 ) وَقَدْ تَقَدَّمَ حَدِيثُ أَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُ فِي الْأَشْرَاطِ .
قَالَ : فَإِذَا وُضِعَ فِي قَبْرِهِ جَاءَتْهُ الصَّلَاةُ ، فَكَانَتْ عَنْ يَمِينِهِ ، وَجَاءَهُ الصِّيَامُ فَكَانَ عَنْ يَسَارِهِ ، وَجَاءَهُ الْقُرْآنُ وَالذِّكْرُ فَكَانَا عِنْدَ رَأْسِهِ ، وَجَاءَهُ مَشْيُهُ إِلَى الصَّلَاةِ فَكَانَ عِنْدَ رِجْلِهِ ، وَجَاءَهُ الصَّبْرُ فَكَانَ فِي نَاحِيَةِ الْقَبْرِ ، قَالَ : فَيَبْعَثُ اللهُ تَعَالَى عَذَابًا مِنَ الْعَذَابِ ، فَيَأْتِيهِ عَنْ يَمِينِهِ ، فَتَقُولُ الصَّلَاةُ : وَرَاءَكَ ، وَاللهِ مَا زَالَ دَائِبًا عُمُرَهُ كُلَّهُ ، وَإِنَّمَا اسْتَرَاحَ الْآنَ حِينَ وُضِعَ فِي قَبْرِهِ ، قَالَ : فَيَأْتِيهِ عَنْ يَسَارِهِ ، فَيَقُولُ الصِّيَامُ مِثْلَ ذَلِكَ ، ثُمَّ يَأْتِيهِ مِنْ عِنْدِ رَأْسِهِ ، فَيَقُولُ الْقُرْآنُ وَالذِّكْرُ مِثْلَ ذَلِكَ ، ثُمَّ يَأْتِيهِ مِنْ عِنْدِ رِجْلِهِ فَيَقُولُ مَشْيُهُ إِلَى الصَّلَاةِ مِثْلَ ذَلِكَ ، قَالَ : فَلَا يَأْتِيهِ الْعَذَابُ مِنْ نَاحِيَةٍ يَلْتَمِسُ هَلْ يَجِدُ مَسَاغًا إِلَّا وَجَدَ وَلِيَّ اللهِ تَعَالَى قَدْ أَحَدَّ حِسَّهُ ، قَالَ : فَيَنْدَفِعُ الْعَذَابُ عِنْدَ ذَلِكَ فَيَخْرُجُ ، وَيَقُولُ الصَّبْرُ لِسَائِرِ الْأَعْمَالِ : أَمَّا أَنَا لَمْ يَمْنَعْنِي أَنْ أُبَاشِرَ أَنَا بِنَفْسِي إِلَّا أَنِّي نَظَرْتُ مَا عِنْدَكُمْ ، فَإِنْ عَجَزْتُمْ كُنْتُ أَنَا صَاحِبَهُ ، فَأَمَّا إِذَا أَجْزَأْتُمْ عَنْهُ ، فَأَنَا لَهُ ذُخْرٌ عِنْدَ الصِّرَاطِ وَالْمِيزَانِ .
قَالَ : وَيَبْعَثُ اللهُ تَعَالَى مَلَكَيْنِ ، أَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ ، وَأَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ ، وَأَنْيَابُهُمَا كَالصَّيَاصِي ، وَأَنْفَاسُهُمَا كَاللهَبِ ، يَطَآنِ فِي أَشْعَارِهِمَا بَيْنَ مَنْكِبِ كُلِّ وَاحِدٍ مِنْهُمَا مَسِيرَةُ كَذَا وَكَذَا ، قَدْ نُزِعَتْ مِنْهُمَا الرَّأْفَةُ وَالرَّحْمَةُ ، يُقَالُ لَهُمَا : مُنْكَرٌ وَنَكِيرٌ ، فِي يَدِ كُلِّ وَاحِدٍ مِنْهُمَا مِطْرَقَةٌ ، لَوِ اجْتَمَعَ عَلَيْهِمَا رَبِيعَةُ وَمُضَرُ لَمْ يُقِلُّوهَا ، قَالَ : فَيَقُولَانِ لَهُ : اجْلِسْ ، قَالَ : فَيَسْتَوِي جَالِسًا ، وَتَقَعُ أَكْفَانُهُ فِي حِقْوَيْهِ ، قَالَ : فَيَقُولَانِ لَهُ : مَنْ رَبُّكَ ؟ وَمَا دِينُكَ ؟ وَمَا نَبِيُّكَ ؟ قَالُوا : يَا رَسُولَ اللهِ وَمَنْ يُطِيقُ الْكَلَامَ عِنْدَ ذَلِكَ ، وَأَنْتَ تَصِفُ مِنَ الْمَلَكَيْنِ مَا تَصِفُ ؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَيُضِلُّ اللهُ الظَّالِمِينَ وَيَفْعَلُ اللهُ مَا يَشَاءُ ، قَالَ : فَيَقُولُ : اللهُ رَبِّي وَحْدَهُ لَا شَرِيكَ لَهُ ، وَدِينِي الْإِسْلَامُ الَّذِي دَانَتْ بِهِ الْمَلَائِكَةُ ، وَنَبِيِّي مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمُ النَّبِيِّينَ ، قَالَ : فَيَقُولَانِ : صَدَقْتَ ، قَالَ : فَيَدْفَعَانِ الْقَبْرَ فَيُوَسِّعَانِهِ مِنْ بَيْنِ يَدَيْهِ أَرْبَعِينَ ذِرَاعًا ، وَمِنْ خَلْفِهِ أَرْبَعِينَ ذِرَاعًا ، وَعَنْ يَمِينِهِ أَرْبَعِينَ ذِرَاعًا ، وَعَنْ شِمَالِهِ أَرْبَعِينَ ذِرَاعًا ، وَمِنْ عِنْدِ رَأْسِهِ أَرْبَعِينَ ذِرَاعًا ، قَالَ : فَيُوَسِّعَانِ أَرْبَعِينَ ذِرَاعًا ، ( قَالَ الْبُرْسَانِيُّ : وَأَحْسِبُهُ قَالَ ) : وَأَرْبَعِينَ تُحَاطُ بِهِ .
وَهَذَا الْإِسْنَادُ إِلَى أَنَسِ بْنِ مَالِكٍ ، عَنْ تَمِيمٍ الدَّارِيِّ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : يَقُولُ اللهُ تَبَارَكَ وَتَعَالَى لِمَلَكِ الْمَوْتِ : انْطَلِقْ إِلَى عَدُوِّي فَأْتِنِي بِهِ ، فَإِنِّي قَدْ بَسَطْتُ لَهُ مِنْ رِزْقِي وَسَرْبَلْتُهُ نِعْمَتِي فَأَبَى إِلَّا مَعْصِيَتِي ، فَأْتِنِي بِهِ لِأَنْتَقِمَ مِنْهُ ، قَالَ : فَيَنْطَلِقُ إِلَيْهِ مَلَكُ الْمَوْتِ فِي أَكْرَهِ صُورَةٍ رَآهَا أَحَدٌ مِنَ النَّاسِ قَطُّ ، لَهُ اثْنَا عَشَرَ عَيْنًا ، وَمَعَهُ سَفُّودٌ مِنْ حَدِيدٍ كَثِيرُ الشَّوْكِ ، وَمَعَهُ خَمْسُمِائَةٍ مِنَ الْمَلَائِكَةِ ، مَعَهُمْ نُحَاسٌ وَجَمْرٌ مِنْ جَمْرِ جَهَنَّمَ ، وَمَعَهُمْ سِيَاطٌ مِنْ نَارٍ ، لِينُهَا لِينُ السِّيَاطِ وَهِيَ نَارٌ تَأَجَّجُ ، قَالَ : فَيَضْرِبُهُ مَلَكُ الْمَوْتِ بِذَلِكَ السَّفُّودِ ضَرْبَةً تَغِيبُ أَصْلُ كُلِّ شَوْكَةٍ مِنْ ذَلِكَ السَّفُّودِ فِي أَصْلِ كُلِّ شَعَرَةٍ وَعِرْقٍ وَظُفْرٍ ، ثُمَّ يَلْوِيهِ لَيًّا شَدِيدًا ، فَيَنْزِعُ رُوحَهُ مِنْ أَظْفَارِ قَدَمَيْهِ ، فَيُلْقِيهَا فِي عَقِبَيْهِ ، قَالَ : فَيُسْكَرُ عَدُوُّ اللهِ عِنْدَ ذَلِكَ سَكْرَةً ، فَيُرَوِّحُ مَلَكُ الْمَوْتِ عَنْهُ ، فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، ثُمَّ تَنْثُرُهُ الْمَلَائِكَةُ نَثْرَةً ، فَتُنْزَعُ رُوحُهُ مِنْ عَقِبَيْهِ ، فَيُلْقِيهَا فِي رُكْبَتَيْهِ ، ثُمَّ يُسْكَرُ عَدُوُّ اللهِ عَزَّ وَجَلَّ سَكْرَةً عِنْدَ ذَلِكَ ، فَيُرَفِّهُ مَلَكُ الْمَوْتِ عَنْهُ ، قَالَ : فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، فَيَنْثُرُهُ مَلَكُ الْمَوْتِ نَثْرَةً ، فَتُنْتَزَعُ رُوحُهُ مِنْ رُكْبَتَيْهِ ، فَيُلْقِيهَا فِي حِقْوَيْهِ ، قَالَ : فَيُسْكَرُ عَدُوُّ اللهِ عِنْدَ ذَلِكَ سَكْرَةً ، فَيُرَفِّهُ مَلَكُ الْمَوْتِ عَنْهُ ، فَتَضْرِبُ الْمَلَائِكَةُ وَجْهَهُ وَدُبُرَهُ بِتِلْكَ السِّيَاطِ ، قَالَ : فَكَذَلِكَ إِلَى صَدْرِهِ إِلَى حَلْقِهِ ، فَتَبْسُطُ الْمَلَائِكَةُ النُّحَاسَ وَجَمْرَ جَهَنَّمَ تَحْتَ ذَقْنِهِ ، وَيَقُولُ مَلَكُ الْمَوْتِ : اخْرُجِي أَيَّتُهَا الرُّوحُ اللَّعِينَةُ الْمَلْعُونَةُ إِلَى سَمُومِ جَهَنَّمَ ، وَظِلٍّ مِنْ يَحْمُومٍ لَا بَارِدٍ وَلَا كَرِيمٍ .
هَذَا حَدِيثٌ عَجِيبُ السِّيَاقِ ، وَهُوَ شَاهِدٌ لِكَثِيرٍ مِمَّا ثَبَتَ فِي حَدِيثِ الْبَرَاءِ رَضِيَ اللهُ عَنْهُ الطَّوِيلِ الْمَشْهُورِ ، وَلَكِنَّ هَذَا الْإِسْنَادَ غَرِيبٌ ، لَا نَعْرِفُ أَحَدًا رَوَى عَنْ أَنَسٍ ، عَنْ تَمِيمٍ الدَّارِيِّ رَضِيَ اللهُ عَنْهُمَا إِلَّا مِنْ هَذَا الْوَجْهِ ، وَيَزِيدُ الرَّقَاشِيُّ سَيِّئُ الْحِفْظِ جِدًّا ، كَثِيرُ الْمَنَاكِيرِ ، كَانَ لَا يَضْبُطُ الْإِسْنَادَ ، فَيُلْزِقُ بِأَنَسٍ رَضِيَ اللهُ عَنْهُ كُلَّ شَيْءٍ يَسْمَعُهُ مِنْ غَيْرِهِ ، وَدُونَهُ أَيْضًا مَنْ هُوَ مِثْلُهُ ، أَوْ أَشَدُّ ضَعْفًا .
( 216 ) وَقَدْ تَقَدَّمَ حَدِيثُ أَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُ فِي الْأَشْرَاطِ .
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates from Sayyiduna Tamim al-Dari (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "Allah, the Blessed and Exalted, says to the Angel of Death: 'Go to My friend (wali) and bring him to Me, for I have tested him in both ease and hardship and found him as I love. Now bring him to Me so that I may grant him rest.' The Angel of Death sets out towards him with five hundred angels, who carry shrouds and perfumes from Paradise and bunches of fragrant flowers, whose root is one but each branch of which bears twenty different colours and distinct fragrances. They have with them white silk containing musk of the most intense fragrance. The Angel of Death sits at his head and the angels surround him, each angel placing his hand on one of his limbs. That white silk and musk is spread beneath his chin, and a gate of Paradise is opened for him. At that time his soul is soothed with the gifts of Paradise, sometimes with mention of the wives of Paradise, sometimes with its garments and sometimes with its fruits, just as a member of a household soothes a crying child, and at that time the wives of Paradise pull him (eagerly) towards themselves." He (peace and blessings be upon him) said: "And the soul struggles to come out (the narrator said: this means coming out quickly in a state of joy). The Angel of Death says: 'O pure soul, come out to lote trees with thorns removed, banana trees layered with fruit, extended shade and flowing water' [Surah al-Waqi'ah: 28-31]. The Angel of Death treats that believer more gently than a mother is kind to her child, because he knows that this soul is beloved to its Lord; so he shows the utmost tenderness for the sake of his Lord's love and pleasure. So his soul is drawn out of the body as easily as a hair is drawn out of kneaded dough." He said: "And Allah Almighty says: "Those whom the angels take in death while they are pure" [Surah al-Nahl: 32]. And Allah, the Mighty and Majestic, said: "Then if he was one of those brought near, then for him is rest, fragrance and a Garden of bliss" [Surah al-Waqi'ah: 88-89]. Here 'rawh' (rest) means deliverance from the agony of death, 'rayhan' is the fragrance with which he is received, and the 'Garden of bliss' is before him. When the Angel of Death has taken the soul, the soul says to the body: 'May Allah reward you with the best on my behalf; you were quick to take me to obedience and slow to take me to disobedience; you have saved yourself and saved me too.' The body says the same to the soul, and all the spots of the earth where he used to worship, and the gates of heaven through which his deeds ascended and his provision descended, weep over him for forty years.
He said: When he is placed in his grave, the prayer comes and stays on his right, fasting comes and stays on his left, the Qur'an and remembrance (dhikr) come and stay at his head, his walking to the prayer comes and stays at his feet, and patience comes and stays in a corner of the grave. Then Allah Almighty sends a form of punishment which comes to him from his right, and the prayer says: 'Get back! By Allah, he never ceased toiling his whole life, and he has only now found rest, when he has been placed in his grave.' Then it comes to him from his left, and fasting says the same; then it comes to him from his head, and the Qur'an and remembrance say the same; then it comes to him from his feet, and his walking to the prayer says the same. So from whichever side the punishment comes seeking a way in, it finds the friend of Allah Almighty guarded on every side. At that the punishment is repelled and leaves, and patience says to the rest of the deeds: 'As for me, nothing prevented me from defending him myself except that I was watching what you had; had you failed, I would have been his companion (defender). But since you have sufficed for him, I am a treasure stored up for him at the Sirat and the Scale.'
He said: And Allah Almighty sends two angels whose eyes are like snatching lightning, whose voices are like crashing thunder, whose teeth are like horns and whose breaths are like flames; they tread on their own hair as they walk; between the two shoulders of each of them is a distance of such-and-such a journey; gentleness and mercy have been taken out of them. They are called Munkar and Nakir. In the hand of each of them is a hammer which, if (the tribes of) Rabi'ah and Mudar all gathered to lift it, they could not lift it. They say to him: 'Sit up,' and he sits upright and his shrouds fall down to his waist. Then they say to him: 'Who is your Lord? What is your religion? And who is your Prophet?' The Companions said: "O Messenger of Allah, who will be able to speak at that time, when you describe the two angels like this?" The Messenger of Allah (peace and blessings be upon him) said: "Allah keeps firm those who believe with the firm word in the life of this world and in the Hereafter, and Allah lets the wrongdoers go astray, and Allah does what He wills" [Surah Ibrahim: 27]. He said: Then he says: 'Allah is my Lord, alone, with no partner; my religion is Islam, which the angels too have taken as their religion; and my Prophet is Muhammad (peace and blessings be upon him), the Seal of the Prophets.' They say: 'You have spoken the truth.' Then they push back the grave and widen it for him forty cubits in front of him, forty cubits behind him, forty cubits on his right, forty cubits on his left and forty cubits at his head. He said: They widen it by forty cubits (al-Bursani said: I think he also said:) and forty cubits by which he is surrounded.
And with this same chain, Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates from Sayyiduna Tamim al-Dari (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: Allah, the Blessed and Exalted, says to the Angel of Death: 'Go to My enemy and bring him to Me, for I spread out My provision for him and clothed him in My blessings, yet he refused everything except disobedience to Me. Bring him to Me so that I may take retribution on him.' He said: So the Angel of Death goes to him in the ugliest form anyone has ever seen, with twelve eyes, carrying an iron skewer with many thorns, and with him are five hundred angels carrying copper and live coals from the coals of Hell, and with them are whips of fire, supple as whips yet blazing fire. He said: The Angel of Death strikes him with that skewer such a blow that the base of every thorn of that skewer sinks into the root of every hair, vein and nail; then he twists it violently, pulls his soul out from the toenails of his feet and casts it into his heels. He said: At that the enemy of Allah falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. Then the angels give him a jerk, and his soul is pulled from his heels and cast into his knees; then at that the enemy of Allah, the Mighty and Majestic, falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. Then the Angel of Death gives him a jerk, and his soul is pulled from his knees and cast into his waist. He said: At that the enemy of Allah falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. He said: And so on up to his chest and then to his throat. Then the angels spread the copper and the coals of Hell beneath his chin, and the Angel of Death says: 'O cursed and accursed soul, come out to the scorching wind of Hell and a shade of black smoke, neither cool nor pleasant.'
This hadith has a remarkable wording, and it is a supporting witness for much of what is established in the long, well-known hadith of Sayyiduna al-Bara' (may Allah be pleased with him); but this chain is gharib (unusual). We do not know of anyone who narrated from Anas from Tamim al-Dari (may Allah be pleased with them both) except through this route. Yazid al-Raqashi had very poor memory and narrated many munkar (rejected) reports; he did not preserve chains accurately and would attach to Anas (may Allah be pleased with him) everything he heard from others. Below him in the chain there is also someone like him or even weaker.
(216) And the hadith of Abu Sa'id (may Allah be pleased with him) has already passed in the chapter on the signs of the Hour.
He said: When he is placed in his grave, the prayer comes and stays on his right, fasting comes and stays on his left, the Qur'an and remembrance (dhikr) come and stay at his head, his walking to the prayer comes and stays at his feet, and patience comes and stays in a corner of the grave. Then Allah Almighty sends a form of punishment which comes to him from his right, and the prayer says: 'Get back! By Allah, he never ceased toiling his whole life, and he has only now found rest, when he has been placed in his grave.' Then it comes to him from his left, and fasting says the same; then it comes to him from his head, and the Qur'an and remembrance say the same; then it comes to him from his feet, and his walking to the prayer says the same. So from whichever side the punishment comes seeking a way in, it finds the friend of Allah Almighty guarded on every side. At that the punishment is repelled and leaves, and patience says to the rest of the deeds: 'As for me, nothing prevented me from defending him myself except that I was watching what you had; had you failed, I would have been his companion (defender). But since you have sufficed for him, I am a treasure stored up for him at the Sirat and the Scale.'
He said: And Allah Almighty sends two angels whose eyes are like snatching lightning, whose voices are like crashing thunder, whose teeth are like horns and whose breaths are like flames; they tread on their own hair as they walk; between the two shoulders of each of them is a distance of such-and-such a journey; gentleness and mercy have been taken out of them. They are called Munkar and Nakir. In the hand of each of them is a hammer which, if (the tribes of) Rabi'ah and Mudar all gathered to lift it, they could not lift it. They say to him: 'Sit up,' and he sits upright and his shrouds fall down to his waist. Then they say to him: 'Who is your Lord? What is your religion? And who is your Prophet?' The Companions said: "O Messenger of Allah, who will be able to speak at that time, when you describe the two angels like this?" The Messenger of Allah (peace and blessings be upon him) said: "Allah keeps firm those who believe with the firm word in the life of this world and in the Hereafter, and Allah lets the wrongdoers go astray, and Allah does what He wills" [Surah Ibrahim: 27]. He said: Then he says: 'Allah is my Lord, alone, with no partner; my religion is Islam, which the angels too have taken as their religion; and my Prophet is Muhammad (peace and blessings be upon him), the Seal of the Prophets.' They say: 'You have spoken the truth.' Then they push back the grave and widen it for him forty cubits in front of him, forty cubits behind him, forty cubits on his right, forty cubits on his left and forty cubits at his head. He said: They widen it by forty cubits (al-Bursani said: I think he also said:) and forty cubits by which he is surrounded.
And with this same chain, Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates from Sayyiduna Tamim al-Dari (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: Allah, the Blessed and Exalted, says to the Angel of Death: 'Go to My enemy and bring him to Me, for I spread out My provision for him and clothed him in My blessings, yet he refused everything except disobedience to Me. Bring him to Me so that I may take retribution on him.' He said: So the Angel of Death goes to him in the ugliest form anyone has ever seen, with twelve eyes, carrying an iron skewer with many thorns, and with him are five hundred angels carrying copper and live coals from the coals of Hell, and with them are whips of fire, supple as whips yet blazing fire. He said: The Angel of Death strikes him with that skewer such a blow that the base of every thorn of that skewer sinks into the root of every hair, vein and nail; then he twists it violently, pulls his soul out from the toenails of his feet and casts it into his heels. He said: At that the enemy of Allah falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. Then the angels give him a jerk, and his soul is pulled from his heels and cast into his knees; then at that the enemy of Allah, the Mighty and Majestic, falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. Then the Angel of Death gives him a jerk, and his soul is pulled from his knees and cast into his waist. He said: At that the enemy of Allah falls into a stupor, the Angel of Death gives him a respite, and the angels strike his face and his back with those whips. He said: And so on up to his chest and then to his throat. Then the angels spread the copper and the coals of Hell beneath his chin, and the Angel of Death says: 'O cursed and accursed soul, come out to the scorching wind of Hell and a shade of black smoke, neither cool nor pleasant.'
This hadith has a remarkable wording, and it is a supporting witness for much of what is established in the long, well-known hadith of Sayyiduna al-Bara' (may Allah be pleased with him); but this chain is gharib (unusual). We do not know of anyone who narrated from Anas from Tamim al-Dari (may Allah be pleased with them both) except through this route. Yazid al-Raqashi had very poor memory and narrated many munkar (rejected) reports; he did not preserve chains accurately and would attach to Anas (may Allah be pleased with him) everything he heard from others. Below him in the chain there is also someone like him or even weaker.
(216) And the hadith of Abu Sa'id (may Allah be pleased with him) has already passed in the chapter on the signs of the Hour.
وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا عُقْبَةُ بْنُ مُكْرَمٍ ، ثَنَا يُونُسُ ( هُوَ ابْنُ بُكَيْرٍ ) ، ثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ ، عَنْ عُبَيْدِ اللهِ بْنِ الْمُغِيرَةِ ، عَنْ سُلَيْمَانَ بْنِ عَمْرٍو الْعُتْوَارِيِّ ، وَكَانَ يَتِيمًا لِأَبِي سَعِيدٍ ، عَنْ أَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُ ، قَالَ : سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : إِذَا جَمَعَ اللهُ تَعَالَى النَّاسَ فِي صَعِيدٍ وَاحِدٍ يَوْمَ الْقِيَامَةِ ، أَقْبَلَتِ النَّارُ يَرْكَبُ بَعْضُهَا بَعْضًا ، وَخَزَنَتُهَا يَكُفُّونَهَا ، وَهِيَ تَقُولُ : وَعِزَّةُ رَبِّي لَتُخَلِّيَنَّ بَيْنِي وَبَيْنَ أَزْوَاجِي أَوْ لَأَغْشَيَنَّ النَّاسَ عُنُقًا وَاحِدًا ، فَيَقُولُونَ : وَمَنْ أَزْوَاجُكِ ؟ فَتَقُولُ : كُلُّ مُتَكَبِّرٍ جَبَّارٍ ، فَتُخْرِجُ لِسَانَهَا ، فَتَلْتَقِطُهُمْ بِهَا مِنْ بَيْنِ ظَهْرَانَيِ النَّاسِ ، فَتَقْذِفُهُمْ فِيهَا ، ثُمَّ تَسْتَأْخِرُ ، ثُمَّ تُقْبِلُ يَرْكَبُ بَعْضُهَا بَعْضًا ، وَخَزَنَتُهَا يَكُفُّونَهَا ، وَهِيَ تَقُولُ : وَعِزَّةِ رَبِّي ، لِتُخَلِّيَنَّ بَيْنِي وَبَيْنَ أَزْوَاجِي أَوْ لَأَغْشَيَنَّ النَّاسَ عُنُقًا وَاحِدًا ، فَيَقُولُونَ : وَمَنْ أَزْوَاجُكِ ؟ فَتَقُولُ : كُلُّ مُخْتَالٍ فَخُورٍ ، فَتَلْتَقِطُهُمْ بِلِسَانِهَا فَتَقْذِفُهُمْ فِي جَوْفِهَا ، ثُمَّ تَسْتَأْخِرُ ، وَيَقْضِي اللهُ عَزَّ وَجَلَّ بَيْنَ الْعِبَادِ .
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that I heard the Messenger of Allah (peace and blessings be upon him) saying: "When Allah Almighty gathers the people on a single plain on the Day of Resurrection, the fire of Hell will come forward with one part of it climbing over another, while its guardian angels hold it back. The Fire will say: 'Wa izzati rabbi la-tukhallinna bayni wa bayna azwaji aw la-aghshayanna al-nasa unuqan wahidan' (By the might of my Lord, you will get out from between me and my partners (the people assigned to me), or else I will engulf all the people at once). The angels will ask: 'Who are those partners of yours?' It will reply: 'Every extremely arrogant tyrant and oppressor.' Then the Fire will put out its tongue and pick them out one by one from among the people and hurl them into itself; then it will draw back. After that it will come again, surging in the same way, its flames riding one on top of another, while the angels restrain it, and it will call out again: 'Wa izzati rabbi la-tukhallinna bayni wa bayna azwaji aw la-aghshayanna al-nasa unuqan wahidan' (By the might of my Lord, get out from between me and my partners, or else I will cover the whole of creation in one go). The angels will ask: 'Who are your partners?' It will say: 'Everyone who was self-admiring, swaggering and boastful.' So it will snatch them with its tongue and throw them into the depths of its belly; then it will draw back, and Allah, the Mighty and Majestic, will judge between the servants."
Imam Abu Ya'la narrated this hadith in his Musnad (hadith number: 4559). Its chain is of the hasan (good) grade; Muhammad bin Ishaq has explicitly stated that he heard it directly (tahdith), which removes the concern of tadlis (concealment), and the other narrators are thiqat (trustworthy).
Imam Abu Ya'la narrated this hadith in his Musnad (hadith number: 4559). Its chain is of the hasan (good) grade; Muhammad bin Ishaq has explicitly stated that he heard it directly (tahdith), which removes the concern of tadlis (concealment), and the other narrators are thiqat (trustworthy).
وَقَالَ ابْنُ أَبِي عُمَرَ : حَدَّثَنَا سُفْيَانُ ، عَنْ عَمْرِو بْنِ دِينَارٍ ، قَالَ : أَنَّهُ سَمِعَ عُبَيْدَ بْنَ عُمَيْرٍ ، يَقُولُ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يُخْرِجُ اللهُ تَعَالَى قَوْمًا مِنَ النَّارِ بَعْدَمَا امْتُحِشُوا فِيهَا ، وَصَارُوا فَحْمًا ، فَيُلْقَوْنَ فِي نَهَرٍ عَلَى بَابِ الْجَنَّةِ ، يُسَمَّى نَهَرَ الْحَيَاةِ فَيَنْبُتُونَ فِيهَا كَمَا تَنْبُتُ الْحَبَّةُ فِي حَمِيلِ السَّيْلِ ، أَوْ كَمَا تَنْبُتُ الثَّعَارِيرُ ، فَيَدْخُلُونَ الْجَنَّةَ ، فَيُقَالَ : هَؤُلَاءِ عُتَقَاءُ اللهِ عَزَّ وَجَلَّ مِنَ النَّارِ .
وَقَالَ رَجُلٌ مُتَّهَمٌ بِرَأْيِ الْخَوَارِجِ ، يُقَالُ لَهُ : هَارُونُ أَبُو مُوسَى ، أَوْ أَبُو مُوسَى بْنُ هَارُونَ : مَا هَذَا الَّذِي تُحُدِّثَ بِهِ أَبَا عَاصِمٍ ؟ فَقَالَ : إِلَيْكَ عَنِّي يَا عِلْجُ فَلَوْ لَمْ أَسْمَعْهُ مِنْ أَكْثَرَ مِنْ ثَلَاثِينَ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ أُحَدِّثْ بِهِ .
صَحِيحٌ ، وَقَدْ أَخْرَجَهُ الْبُخَارِيُّ مِنْ رِوَايَةِ ابْنِ عُيَيْنَةَ ، عَنْ عَمْرٍو ، عَنْ جَابِرٍ رَضِيَ اللهُ عَنْهُ .
وَقَالَ رَجُلٌ مُتَّهَمٌ بِرَأْيِ الْخَوَارِجِ ، يُقَالُ لَهُ : هَارُونُ أَبُو مُوسَى ، أَوْ أَبُو مُوسَى بْنُ هَارُونَ : مَا هَذَا الَّذِي تُحُدِّثَ بِهِ أَبَا عَاصِمٍ ؟ فَقَالَ : إِلَيْكَ عَنِّي يَا عِلْجُ فَلَوْ لَمْ أَسْمَعْهُ مِنْ أَكْثَرَ مِنْ ثَلَاثِينَ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ أُحَدِّثْ بِهِ .
صَحِيحٌ ، وَقَدْ أَخْرَجَهُ الْبُخَارِيُّ مِنْ رِوَايَةِ ابْنِ عُيَيْنَةَ ، عَنْ عَمْرٍو ، عَنْ جَابِرٍ رَضِيَ اللهُ عَنْهُ .
It is narrated from Ubayd bin Umayr (may Allah have mercy on him) that the Messenger of Allah (peace and blessings be upon him) said: "Allah Almighty will bring out of Hell a people who have been completely scorched in it and have turned into charcoal. Then they will be cast into a river at the gate of Paradise called 'the River of Life', and they will sprout in it (quickly and freshly) just as a seed sprouts in the silt and debris carried by a flood, or as white wild herbs grow quickly. Then they will enter Paradise, and it will be said about them: 'These are the ones whom Allah, the Mighty and Majestic, has freed and released from the Fire.'"
And a man inclined to the views of the Khawarij, whose name is given as Harun Abu Musa or Abu Musa bin Harun, asked (in objection): "O Abu Asim, what sort of hadith is this that you are narrating?" He replied: "Get away from me, you ignorant boor! Had I not heard this hadith from more than thirty eminent Companions of the Messenger of Allah (peace and blessings be upon him) (may Allah be pleased with them), I would never have narrated it."
This hadith is sahih (authentic), and Imam al-Bukhari (may Allah have mercy on him) recorded it from the narration of Ibn Uyaynah, through Amr bin Dinar, from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him).
And a man inclined to the views of the Khawarij, whose name is given as Harun Abu Musa or Abu Musa bin Harun, asked (in objection): "O Abu Asim, what sort of hadith is this that you are narrating?" He replied: "Get away from me, you ignorant boor! Had I not heard this hadith from more than thirty eminent Companions of the Messenger of Allah (peace and blessings be upon him) (may Allah be pleased with them), I would never have narrated it."
This hadith is sahih (authentic), and Imam al-Bukhari (may Allah have mercy on him) recorded it from the narration of Ibn Uyaynah, through Amr bin Dinar, from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him).
