حَدَّثَنَا
هَدَّابُ بْنُ خَالِدٍ ، حَدَّثَنَا
حَمَّادُ بْنُ سَلَمَةَ ، حَدَّثَنَا
ثَابِتٌ ، عَنْ
عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، عَنْ
صُهَيْبٍ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ ، وَكَانَ لَهُ سَاحِرٌ ، فَلَمَّا كَبِرَ ، قَالَ لِلْمَلِكِ : إِنِّي قَدْ كَبِرْتُ ، فَابْعَثْ إِلَيَّ غُلَامًا أُعَلِّمْهُ السِّحْرَ ، فَبَعَثَ إِلَيْهِ غُلَامًا يُعَلِّمُهُ ، فَكَانَ فِي طَرِيقِهِ إِذَا سَلَكَ رَاهِبٌ ، فَقَعَدَ إِلَيْهِ وَسَمِعَ كَلَامَهُ ، فَأَعْجَبَهُ ، فَكَانَ إِذَا أَتَى السَّاحِرَ مَرَّ بِالرَّاهِبِ ، وَقَعَدَ إِلَيْهِ ، فَإِذَا أَتَى السَّاحِرَ ضَرَبَهُ ، فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ ، فَقَالَ : إِذَا خَشِيتَ السَّاحِرَ ، فَقُلْ حَبَسَنِي أَهْلِي ، وَإِذَا خَشِيتَ أَهْلَكَ ، فَقُلْ حَبَسَنِي السَّاحِرُ ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ ، فَقَالَ : الْيَوْمَ أَعْلَمُ آلسَّاحِرُ أَفْضَلُ أَمْ الرَّاهِبُ أَفْضَلُ ، فَأَخَذَ حَجَرًا ، فَقَالَ : اللَّهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أَمْرِ السَّاحِرِ ، فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَمْضِيَ النَّاسُ ، فَرَمَاهَا فَقَتَلَهَا ، وَمَضَى النَّاسُ ، فَأَتَى الرَّاهِبَ فَأَخْبَرَهُ ، فَقَالَ لَهُ الرَّاهِبُ : أَيْ بُنَيَّ أَنْتَ الْيَوْمَ أَفْضَلُ مِنِّي قَدْ بَلَغَ مِنْ أَمْرِكَ مَا أَرَى ، وَإِنَّكَ سَتُبْتَلَى فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ ، وَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ ، وَيُدَاوِي النَّاسَ مِنْ سَائِرِ الْأَدْوَاءِ ، فَسَمِعَ جَلِيسٌ لِلْمَلِكِ كَانَ قَدْ عَمِيَ ، فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ ، فَقَالَ : مَا هَاهُنَا لَكَ أَجْمَعُ إِنْ أَنْتَ شَفَيْتَنِي ، فَقَالَ : إِنِّي لَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللَّهُ ، فَإِنْ أَنْتَ آمَنْتَ بِاللَّهِ دَعَوْتُ اللَّهَ فَشَفَاكَ ، فَآمَنَ بِاللَّهِ فَشَفَاهُ اللَّهُ ، فَأَتَى الْمَلِكَ فَجَلَسَ إِلَيْهِ كَمَا كَانَ يَجْلِسُ ، فَقَالَ لَهُ الْمَلِكُ : مَنْ رَدَّ عَلَيْكَ بَصَرَكَ ؟ ، قَالَ : رَبِّي ، قَالَ : وَلَكَ رَبٌّ غَيْرِي ؟ ، قَالَ : رَبِّي وَرَبُّكَ اللَّهُ ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الْغُلَامِ ، فَجِيءَ بِالْغُلَامِ ، فَقَالَ لَهُ الْمَلِكُ : أَيْ بُنَيَّ قَدْ بَلَغَ مِنْ سِحْرِكَ مَا تُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ ، وَتَفْعَلُ وَتَفْعَلُ ، فَقَالَ : إِنِّي لَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللَّهُ ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الرَّاهِبِ ، فَجِيءَ بِالرَّاهِبِ ، فَقِيلَ لَهُ : ارْجِعْ عَنْ دِينِكَ ، فَأَبَى فَدَعَا بِالْمِئْشَارِ ، فَوَضَعَ الْمِئْشَارَ فِي مَفْرِقِ رَأْسِهِ ، فَشَقَّهُ حَتَّى وَقَعَ شِقَّاهُ ثُمَّ جِيءَ بِجَلِيسِ الْمَلِكِ ، فَقِيلَ لَهُ : ارْجِعْ عَنْ دِينِكَ ، فَأَبَى فَوَضَعَ الْمِئْشَارَ فِي مَفْرِقِ رَأْسِهِ ، فَشَقَّهُ بِهِ حَتَّى وَقَعَ شِقَّاهُ ، ثُمَّ جِيءَ بِالْغُلَامِ ، فَقِيلَ لَهُ : ارْجِعْ عَنْ دِينِكَ ، فَأَبَى فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ ، فَقَالَ : اذْهَبُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا ، فَاصْعَدُوا بِهِ الْجَبَلَ ، فَإِذَا بَلَغْتُمْ ذُرْوَتَهُ ، فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَاطْرَحُوهُ ، فَذَهَبُوا بِهِ فَصَعِدُوا بِهِ الْجَبَلَ ، فَقَالَ : اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ ، فَرَجَفَ بِهِمُ الْجَبَلُ ، فَسَقَطُوا وَجَاءَ يَمْشِي إِلَى الْمَلِكِ ، فَقَالَ لَهُ الْمَلِكُ : مَا فَعَلَ أَصْحَابُكَ ؟ ، قَالَ : كَفَانِيهِمُ اللَّهُ ، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ ، فَقَالَ : اذْهَبُوا بِهِ ، فَاحْمِلُوهُ فِي قُرْقُورٍ ، فَتَوَسَّطُوا بِهِ الْبَحْرَ ، فَإِنْ رَجَعَ عَنْ دِينِهِ ، وَإِلَّا فَاقْذِفُوهُ ، فَذَهَبُوا بِهِ ، فَقَالَ : اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ ، فَانْكَفَأَتْ بِهِمُ السَّفِينَةُ ، فَغَرِقُوا وَجَاءَ يَمْشِي إِلَى الْمَلِكِ ، فَقَالَ لَهُ : الْمَلِكُ مَا فَعَلَ أَصْحَابُكَ ؟ ، قَالَ : كَفَانِيهِمُ اللَّهُ ، فَقَالَ لِلْمَلِكِ : إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرُكَ بِهِ ، قَالَ : وَمَا هُوَ ؟ ، قَالَ : تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ، وَتَصْلُبُنِي عَلَى جِذْعٍ ثُمَّ خُذْ سَهْمًا مِنْ كِنَانَتِي ، ثُمَّ ضَعِ السَّهْمَ فِي كَبِدِ الْقَوْسِ ، ثُمَّ قُلْ : بِاسْمِ اللَّهِ رَبِّ الْغُلَامِ ، ثُمَّ ارْمِنِي ، فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ قَتَلْتَنِي ، فَجَمَعَ النَّاسَ فِي صَعِيدٍ وَاحِدٍ وَصَلَبَهُ عَلَى جِذْعٍ ، ثُمَّ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ ، ثُمَّ وَضَعَ السَّهْمَ فِي كَبْدِ الْقَوْسِ ، ثُمَّ قَالَ : بِاسْمِ اللَّهِ رَبِّ الْغُلَامِ ثُمَّ رَمَاهُ ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ ، فَوَضَعَ يَدَهُ فِي صُدْغِهِ فِي مَوْضِعِ السَّهْمِ ، فَمَاتَ ، فَقَالَ : النَّاسُ آمَنَّا بِرَبِّ الْغُلَامِ ، آمَنَّا بِرَبِّ الْغُلَامِ ، آمَنَّا بِرَبِّ الْغُلَامِ ، فَأُتِيَ الْمَلِكُ ، فَقِيلَ لَهُ : أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ ، قَدْ وَاللَّهِ نَزَلَ بِكَ حَذَرُكَ قَدْ آمَنَ النَّاسُ ، فَأَمَرَ بِالْأُخْدُودِ فِي أَفْوَاهِ السِّكَكِ ، فَخُدَّتْ وَأَضْرَمَ النِّيرَانَ ، وَقَالَ : مَنْ لَمْ يَرْجِعْ عَنْ دِينِهِ ، فَأَحْمُوهُ فِيهَا أَوْ قِيلَ لَهُ اقْتَحِمْ ، فَفَعَلُوا حَتَّى جَاءَتِ امْرَأَةٌ وَمَعَهَا صَبِيٌّ لَهَا ، فَتَقَاعَسَتْ أَنْ تَقَعَ فِيهَا ، فَقَالَ لَهَا : الْغُلَامُ يَا أُمَّهْ اصْبِرِي ، فَإِنَّكِ عَلَى الْحَقِّ " .
It is narrated from Sayyiduna Suhaib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Among the people before you, there was a king and he had a magician. When the magician grew old, he said to the king, "I have grown old, so send me a boy so that I may teach him magic." The king sent a boy to him, and he used to teach him magic. On the way to the magician, there was a monk (a Christian ascetic, i.e., a priest who had renounced the world). The boy sat with him and listened to his words, and he liked what he heard. Now, when he would go to the magician, he would pass by the monk and sit with him, and then when he went to the magician, the magician would beat him (for coming late). Eventually, the boy complained to the monk about the magician beating him, so the monk said, "When you fear the magician, say, 'My family kept me back,' and when you fear your family, say, 'The magician kept me back.'"
The boy continued in this state until one day he came across a large beast that had blocked the way of the people. The boy said, "Today I will find out whether the magician is superior or the monk is superior." He took a stone and said, "O Allah, if the way of the monk is more beloved to You than the way of the magician, then kill this animal so that the people may pass." Then he struck it with the stone, and the animal died, and the people were able to pass. Then the boy came to the monk and told him what had happened. The monk said, "Son, you have surpassed me. Surely your rank has reached what I see, and you will soon be tested. If you are tested, do not tell my name."
The boy's condition was such that he would cure the blind and the leper and treat all kinds of illnesses. When the king's companion, who had become blind, heard of this, he brought many gifts to the boy and said, "All this wealth is yours if you cure me." The boy said, "I do not cure anyone; curing is the work of Allah, the Exalted. If you believe in Allah, I will pray to Allah, and He will cure you." The minister believed in Allah, and Allah cured him. He went to the king and sat with him as he used to. The king asked, "Who restored your sight?" The minister replied, "My Lord did." The king said, "Who is your lord besides me?" The minister said, "My Lord and your Lord is Allah." The king seized him and began to torture him until he revealed the boy's name.
The boy was summoned. The king said to him, "O son, you have reached such a level in magic that you cure the blind and the leper and do great deeds?" He replied, "I do not cure anyone; rather, Allah cures." The king seized him and continued to beat him until he revealed the monk's name. The monk was captured. He was told, "Renounce your religion." When he refused, the king ordered a saw to be brought, and it was placed on the middle of his head and he was sawn in two until he fell in two pieces. Then the minister was brought and told, "Renounce your religion." He also refused, so the saw was placed on the middle of his head and he was sawn in two until he fell in two pieces. Then the boy was brought and told, "Return from your religion." He also refused. The king handed him over to some of his companions and said, "Take him to such-and-such a mountain, and when you reach the top, ask him to renounce his religion. If he does, well and good; if not, throw him down." They took him and climbed the mountain. The boy prayed, "O Allah, save me from them however You will." The mountain shook, and they all fell down, and the boy returned to the king.
The king asked, "Where are your companions?" He replied, "Allah saved me from them." Then the king handed him over to some other companions and said, "Take him in a boat to the middle of the sea. If he renounces his religion, well and good; if not, throw him into the sea." They took him. The boy said, "O Allah, save me from them however You will." The boat overturned, and all of them drowned except the boy, who returned to the king.
The king asked, "Where are your companions?" He replied, "Allah, the Exalted, saved me from them." Then the boy said to the king, "You will not be able to kill me until you do what I tell you." The king asked, "What is that?" He said, "Gather all the people in one plain, and crucify me on a trunk. Then take an arrow from my quiver, place it in the bow, and say, 'In the name of Allah, the Lord of this boy,' and shoot the arrow. If you do that, you will kill me."
The king gathered all the people in one plain, crucified the boy on a trunk, took an arrow from his quiver, placed it in the bow, and said, "In the name of Allah, the Lord of this boy," and shot the arrow. The arrow struck the boy in his temple. He placed his hand on the spot and died. When the people saw this, they said, "We believe in the Lord of this boy, we believe in the Lord of this boy, we believe in the Lord of this boy."
Someone said to the king, "By Allah, what you feared has happened—the people have believed." The king ordered trenches to be dug at the entrances of the roads. The trenches were dug, and fires were kindled in them. It was said, "Whoever does not turn back from this religion (i.e., the boy's religion), throw him into the trenches, or say to him, 'Fall into them.'" The people did so until a woman came with her child. She hesitated to fall into the fire, so the child said, "O mother, be patient, for you are on the truth."
Explanation & Benefits
Sahih Muslim Sharh Nawawi
Explanation:
The meaning of «اُخدود» is "trench," and its plural is «اخاويد». In the Qur'an, in Surah Al-Buruj, Allah the Exalted has mentioned the people of the trench («قُتِلَ أَصْحَابُ الْأُخْدُودِ * النَّارِ ذَاتِ الْوَقُودِ» [البروج : 4,5]). In this hadith, their entire story is mentioned.
Source: Mukhtasar Sharh Nawawi, Page: 7511
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Taqa‘asat:
He hesitated,
he wavered.
(2)
Mishar and Minshar:
Both mean a saw.
Benefits and Issues:
The stratagem that the monk taught the boy to save him from the magician and from being questioned by his family—Qadi ‘Iyad and Imam Qurtubi have derived from this the permissibility that a person may lie for the sake of acquiring Allah’s religion and preserving faith, because the Messenger of Allah (sallallahu alayhi wa sallam) did not criticize this action. However, Imam Abi has derived the permissibility of using a tawriyah (equivocation) here, that “family” refers to the monk, because a person’s true family is the one who is his well-wisher and sympathizer. And the meaning of “the magician is enough for me” is that, in order to return home, I have to stop by both the monk and the magician, so I come from the monk’s place to the magician’s place. Similarly, staying with the magician causes delay.
When Allah, the Exalted, intends good and well-being for someone,
He creates the means of goodness for him, and Allah, the Exalted, manifests miracles (karamat) at the hands of His righteous servants when needed. In such circumstances, they are faced with trials, tribulations, and difficulties. And when faith settles deep in the heart,
it is such an intoxication that is not removed or diminished by the bitterness of calamities and pains. And when Allah wills,
all of a person’s plans turn against him, and the very things he fears,
Allah brings them forth at his hands. And when He wants to save His servants,
He uses hidden means.
Therefore, a Muslim servant should remain steadfast in all circumstances, place his trust and reliance upon Allah, and supplicate to Him,
that He grants him success in all situations by His grace.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7511