Hadith 6223
اُردوEn
أَخْبَرَنَا أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الأَزْدِيُّ ، حَدَّثَنَا إِِسْحَاقُ بْنُ إِِبْرَاهِيمَ ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنِ ابْنِ طَاوُسٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " أُرْسِلَ مَلَكُ الْمَوْتِ إِِلَى مُوسَى لِيَقْبِضَ رُوحَهُ ، فَلَطَمَهُ مُوسَى ، فَفَقَأَ عَيْنَهُ ، قَالَ : فَرَجَعَ إِِلَى رَبِّهِ ، فَقَالَ : يَا رَبِّ ، أَرْسَلْتَنِي إِِلَى عَبْدٍ لا يُرِيدُ الْمَوْتَ ؟ قَالَ : ارْجِعْ إِِلَيْهِ ، فَقُلْ : إِِنْ شِئْتَ فَضَعْ يَدَكَ عَلَى مَتْنِ ثَوْرٍ ، فَلَكَ بِكُلِّ مَا غَطَّتْ يَدُكَ بِكُلِّ شَعْرَةٍ سَنَةٌ ، قَالَ : فَقَالَ لَهُ : ثُمَّ مَاذَا ؟ ، قَالَ : ثُمَّ الْمَوْتُ ، قَالَ : فَالآنَ يَا رَبِّ ، قَالَ : فَسَأَلَ اللَّهُ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ الْمُقَدَّسَةِ رَمْيَةَ حَجَرٍ " ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَوْ كُنْتُ ثَمَّتَ ، لأَرَيْتُكُمْ مَوْضِعَ قَبْرِهِ إِِلَى جَانِبِ الطُّورِ تَحْتَ الْكَثِيبِ الأَحْمَرِ " ، قَالَ مَعْمَرٌ : وَأَخْبَرَنِي مَنْ سَمِعَ الْحَسَنَ يُحَدِّثُ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مِثْلَهُ ، قَالَ أَبُو حَاتِمٍ : إِِنَّ اللَّهَ جَلَّ وَعَلا بَعَثَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُعَلِّمًا لِخَلْقِهِ ، فَأَنْزَلَهُ مَوْضِعَ الإِِبَانَةِ عَنْ مُرَادِهِ ، فَبَلَّغَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رِسَالَتَهُ ، وَبَيَّنَ عَنْ آيَاتِهِ بِأَلْفَاظٍ مُجْمَلَةٍ وَمُفَسَّرَةٍ ، عَقَلَهَا عَنْهُ أَصْحَابُهُ أَوْ بَعْضُهُمْ ، وَهَذَا الْخَبَرُ مِنَ الإِِخْبَارِ الَّتِي يُدْرِكُ مَعْنَاهُ مَنْ لَمْ يَحْرُمِ التَّوْفِيقَ لإِِصَابَةِ الْحَقِّ ، وَذَاكَ أَنَّ اللَّهَ جَلَّ وَعَلا أَرْسَلَ مَلَكَ الْمَوْتِ إِِلَى مُوسَى رِسَالَةَ ابْتِلاءٍ وَاخْتِبَارٍ ، وَأَمَرَهُ أَنْ يَقُولَ لَهُ : أَجِبْ رَبَّكَ ، أَمْرَ اخْتِبَارٍ وَابْتِلاءٍ ، لا أَمْرًا يُرِيدُ اللَّهُ جَلَّ وَعَلا إِِمْضَاءَهْ ، كَمَا أَمَرَ خَلِيلَهُ صَلَّى اللَّهُ عَلَى نَبِيِّنَا وَعَلَيْهِ بِذِبْحِ ابْنِهِ أَمْرَ اخْتِبَارٍ وَابْتِلاءٍ ، دُونَ الأَمْرِ الَّذِي أَرَادَ اللَّهُ جَلَّ وَعَلا إِِمْضَاءَهُ ، فَلَمَّا عَزَمَ عَلَى ذَبْحِ ابْنِهِ ، وَتَلَّهُ لِلْجَبِينِ ، فَدَاهُ بِالذَّبْحِ الْعَظِيمِ ، وَقَدْ بَعَثَ اللَّهُ جَلَّ وَعَلا الْمَلائِكَةَ إِِلَى رُسُلِهِ فِي صُوَرٍ لا يَعْرِفُونَهَا ، كَدُخُولِ الْمَلائِكَةِ عَلَى رَسُولِهِ إِِبْرَاهِيمَ وَلَمْ يَعْرِفْهُمْ ، حَتَّى أَوْجَسَ مِنْهُمْ خِيفَةً ، وَكَمَجِيءِ جِبْرِيلَ إِِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَسُؤَالِهِ إِِيَّاهُ عَنِ الإِِيمَانِ وَالإِِسْلامِ ، فَلَمْ يَعْرِفْهُ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى وَلَّى ، فَكَانَ مَجِيءُ مَلَكِ الْمَوْتِ إِِلَى مُوسَى عَلَى غَيْرِ الصُّورَةِ الَّتِي كَانَ يَعْرِفُهُ مُوسَى عَلَيْهِ السَّلامُ عَلَيْهَا ، وَكَانَ مُوسَى غَيُورًا ، فَرَأَى فِي دَارِهِ رَجُلا لَمْ يَعْرِفْهُ ، فَشَالَ يَدَهُ فَلَطَمَهُ ، فَأَتَتْ لَطْمَتُهُ عَلَى فَقْءِ عَيْنِهِ الَّتِي فِي الصُّورَةِ الَّتِي يَتَصَوَّرُ بِهَا ، لا الصُّورَةِ الَّتِي خَلْقَهُ اللَّهُ عَلَيْهَا ، وَلَمَّا كَانَ الْمُصَرَّحُ عَنْ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي خَبَرِ ابْنِ عَبَّاسٍ ، حَيْثُ قَالَ : " أَمَّنِي جِبْرِيلُ عِنْدَ الْبَيْتِ مَرَّتَيْنِ " ، فَذَكَرَ الْخَبَرَ ، وَقَالَ فِي آخِرِهِ : " هَذَا وَقْتُكَ وَوَقْتُ الأَنْبِيَاءِ قَبْلَكَ " : كَانَ فِي هَذَا الْخَبَرِ الْبَيَانُ الْوَاضِحُ أَنَّ بَعْضَ شَرَائِعِنَا قَدْ تَتَّفِقُ بِبَعْضِ شَرَائِعِ مَنْ قَبْلَنَا مِنَ الأُمَمِ ، وَلَمَّا كَانَ مِنْ شَرِيعَتِنَا أَنَّ مَنْ فَقَأَ عَيْنَ الدَّاخِلِ دَارَهُ بِغَيْرِ إِِذْنِهِ ، أَوِ النَّاظِرِ إِِلَى بَيْتِهِ بِغَيْرِ أَمْرِهِ مِنْ غَيْرِ جُنَاحٌ عَلَى فَاعِلِهِ ، وَلا حَرَجٍ عَلَى مُرْتَكِبِهِ ، لِلأَخْبَارِ الْجَمَّةِ الْوَارِدَةِ فِيهِ الَّتِي أَمْلَيْنَاهَا فِي غَيْرِ مَوْضِعٍ مِنْ كُتُبِنَا : كَانَ جَائِزًا اتِّفَاقُ هَذِهِ الشَّرِيعَةِ بِشَرِيعَةِ مُوسَى ، بِإِِسْقَاطِ الْحَرَجِ عَمَّنْ فَقَأَ عَيْنَ الدَّاخِلِ دَارَهُ بِغَيْرِ إِِذْنِهِ ، فَكَانَ اسْتِعْمَالُ مُوسَى هَذَا الْفِعْلِ مُبَاحًا لَهُ ، وَلا حَرَجَ عَلَيْهِ فِي فِعْلِهِ ، فَلَمَّا رَجَعَ مَلَكُ الْمَوْتِ إِِلَى رَبِّهِ ، وَأَخْبَرَهُ بِمَا كَانَ مِنْ مُوسَى فِيهِ ، أَمَرَهُ ثَانِيًا بِأَمْرِ آخَرَ ، أَمْرَ اخْتِبَارٍ وَابْتِلاءٍ كما ذَكَرْنَا قَبْلُ ، إِِذْ قَالَ اللَّهُ لَهُ : قُلْ لَهُ : إِِنْ شِئْتَ ، فَضَعْ يَدَكَ عَلَى مَتْنِ ثَوْرٍ ، فَلَكَ بِكُلِّ مَا غَطَّتْ يَدُكَ بِكُلِّ شَعْرَةٍ سَنَةٌ ، فَلَمَّا عَلِمَ مُوسَى كَلِيمُ اللَّهِ صَلَّى اللَّهُ عَلَى نَبِيِّنَا وَعَلَيْهِ أَنَّهُ مَلَكُ الْمَوْتِ ، وَأَنَّهُ جَاءَهُ بِالرِّسَالَةِ مِنْ عِنْدِ اللَّهِ ، طَابَتْ نَفْسُهُ بِالْمَوْتِ ، وَلَمْ يَسْتَمْهِلْ ، وَقَالَ : فَالآنَ ، فَلَوْ كَانَتِ الْمَرَّةُ الأُولَى عَرَفَهُ مُوسَى أَنَّهُ مَلَكُ الْمَوْتِ ، لاسْتَعْمَلَ مَا اسْتَعْمَلَ فِي الْمَرَّةِ الأُخْرَى عِنْدَ تَيَقُّنِهِ وَعِلْمِهِ بِهِ ، ضِدَّ قَوْلِ مَنْ زَعَمَ أَنَّ أَصْحَابَ الْحَدِيثِ حَمَّالَةُ الْحَطَبِ ، وَرُعَاةُ اللَّيْلِ ، يَجْمَعُونَ مَا لا يَنْتَفِعُونَ بِهِ ، وَيَرْوُونَ مَا لا يُؤْجَرُونَ عَلَيْهِ ، وَيَقُولُونَ بِمَا يُبْطِلُهُ الإِِسْلامُ ، جَهْلا مِنْهُ لِمَعَانِي الأَخْبَارِ ، وَتَرْكَ التَّفَقُّهِ فِي الآثَارِ ، مُعْتَمِدًا مِنْهُ عَلَى رَأْيِهِ الْمَنْكُوسِ ، وَقِيَاسِهِ الْمَعْكُوسِ .
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Prophet Muhammad (peace and blessings be upon him) said: "The Angel of Death was sent to Sayyiduna Musa (peace be upon him) so that he could seize his soul. Sayyiduna Musa (peace be upon him) struck him and gouged out his eye. The Prophet Muhammad (peace and blessings be upon him) said: He went to his Lord and said, 'You have sent me to a servant who does not want to die.' The Lord said: Go back to him and say, 'If you wish, place your hand on the back of an ox; for every hair that comes under your hand, you will be granted one year of life.' So Sayyiduna Musa (peace be upon him) asked the angel: 'Then what will happen?' He said: 'Then death will come.' So Sayyiduna Musa (peace be upon him) said: 'O my Lord, then (let me die) now.' The Prophet Muhammad (peace and blessings be upon him) said: Sayyiduna Musa (peace be upon him) requested Allah Almighty to bring him as close to the Holy Land as the distance a stone is thrown. The Prophet Muhammad (peace and blessings be upon him) said: If I were there, I would show you the grave of Sayyiduna Musa (peace be upon him), which is beneath the red sandhill on the side of Mount Tur. This narration is also transmitted with another chain.
(Imam Ibn Hibban, may Allah have mercy on him, says:) Indeed, Allah Almighty sent the Prophet Muhammad (peace and blessings be upon him) as a teacher to His creation and granted him the position of clarifying (His commands). So the Prophet Muhammad (peace and blessings be upon him) conveyed the message of Allah's messengership and explained the concise words of His verses and interpreted them, which his companions learned from him, or some among them learned. This narration is also among those narrations whose meaning can be understood by the one who is not deprived of the ability to reach the truth, and that is: Allah Almighty sent the Angel of Death to Sayyiduna Musa (peace be upon him) to manifest a trial and to reveal the news, and He commanded him to say to him that he should respond to the call of his Lord. So this was a command for the sake of knowing the news and as a trial. It was not a command that Allah Almighty intended to enforce, just as Allah Almighty commanded His Khalil (friend) to slaughter his son; so this was for the sake of knowing the news and as a trial, it was not a command that Allah Almighty intended to maintain. So when Sayyiduna Ibrahim (peace be upon him) firmly intended to slaughter his son, Allah Almighty provided a great ransom in his place. Similarly, Allah Almighty (on various occasions) sent angels to His messengers in such forms that the messengers could not recognize them, just as some angels came to serve Allah's messenger Sayyiduna Ibrahim (peace be upon him), but Sayyiduna Ibrahim (peace be upon him) could not recognize them until he felt fear from them. Similarly, Sayyiduna Jibreel (peace be upon him) came to the Prophet Muhammad (peace and blessings be upon him). He asked the Prophet Muhammad (peace and blessings be upon him) about faith and Islam, but the Prophet Muhammad (peace and blessings be upon him) recognized him only when he had left. So when the Angel of Death came to Sayyiduna Musa (peace be upon him), he was in a different form than the one Sayyiduna Musa (peace be upon him) was familiar with. Sayyiduna Musa (peace be upon him) was of a quick temperament. He saw a person in his house whom he did not recognize, so he extended his hand and struck him. As a result of the slap, the eye of the Angel of Death was gouged out, which was according to the form he had taken when he came. This does not refer to the form in which Allah Almighty created him.
In the narration transmitted from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both), there is clarification from our Prophet. The Prophet Muhammad (peace and blessings be upon him) said: "Jibreel led me in prayer twice by the House of Allah." Then the entire narration follows, at the end of which are these words: "This is your time and the time of the Prophets before you." So in this narration, there is a clear statement that in some legal rulings, our Shariah has the same ruling as the Shariah of the previous nations. So when the ruling of our Shariah is that if a person gouges out the eye of someone who enters his house without permission, there will be no sin upon the one who does so. There are many narrations on this subject, which we have dictated in other places in our books. So it will also be permissible that in this matter, the ruling of this Shariah and the Shariah of Sayyiduna Musa (peace be upon him) is the same: that if a person gouges out the eye of someone who enters his house without permission, there will be no sin upon him. So Sayyiduna Musa (peace be upon him) did this act. It was permissible for him, and there was no blame upon him for doing so. When the Angel of Death returned to his Lord and informed Him of the situation that had occurred from Sayyiduna Musa (peace be upon him), Allah Almighty again commanded him to go a second time to obtain information and as a trial, as we have mentioned before, because Allah Almighty said to him: Tell him, if you wish, place your hand on the back of an ox, and for every hair that comes under your hand, you will be granted one year of life. When Sayyiduna Musa (peace be upon him) learned that this was the Angel of Death and that he had come with a message from Allah Almighty, Sayyiduna Musa (peace be upon him) mentally prepared himself for death. He did not ask for more time. He said: Then now is fine. If Sayyiduna Musa (peace be upon him) had recognized him the first time as the Angel of Death, he would have adopted the same approach as he did the second time, when he was certain about it and had acquired knowledge about it.
This is contrary to the stance of the person who says that the scholars of hadith only carry bundles of wood, that they herd goats at night, that they collect things from which they derive no benefit, and that they narrate things for which they will not be rewarded, and that they hold views which Islam declares to be false. This is the person who, due to ignorance of the meanings of hadith and abandoning reflection on the narrations, holds such views, and this person holds this opinion based on his weak judgment and inverted analogy.
(Imam Ibn Hibban, may Allah have mercy on him, says:) Indeed, Allah Almighty sent the Prophet Muhammad (peace and blessings be upon him) as a teacher to His creation and granted him the position of clarifying (His commands). So the Prophet Muhammad (peace and blessings be upon him) conveyed the message of Allah's messengership and explained the concise words of His verses and interpreted them, which his companions learned from him, or some among them learned. This narration is also among those narrations whose meaning can be understood by the one who is not deprived of the ability to reach the truth, and that is: Allah Almighty sent the Angel of Death to Sayyiduna Musa (peace be upon him) to manifest a trial and to reveal the news, and He commanded him to say to him that he should respond to the call of his Lord. So this was a command for the sake of knowing the news and as a trial. It was not a command that Allah Almighty intended to enforce, just as Allah Almighty commanded His Khalil (friend) to slaughter his son; so this was for the sake of knowing the news and as a trial, it was not a command that Allah Almighty intended to maintain. So when Sayyiduna Ibrahim (peace be upon him) firmly intended to slaughter his son, Allah Almighty provided a great ransom in his place. Similarly, Allah Almighty (on various occasions) sent angels to His messengers in such forms that the messengers could not recognize them, just as some angels came to serve Allah's messenger Sayyiduna Ibrahim (peace be upon him), but Sayyiduna Ibrahim (peace be upon him) could not recognize them until he felt fear from them. Similarly, Sayyiduna Jibreel (peace be upon him) came to the Prophet Muhammad (peace and blessings be upon him). He asked the Prophet Muhammad (peace and blessings be upon him) about faith and Islam, but the Prophet Muhammad (peace and blessings be upon him) recognized him only when he had left. So when the Angel of Death came to Sayyiduna Musa (peace be upon him), he was in a different form than the one Sayyiduna Musa (peace be upon him) was familiar with. Sayyiduna Musa (peace be upon him) was of a quick temperament. He saw a person in his house whom he did not recognize, so he extended his hand and struck him. As a result of the slap, the eye of the Angel of Death was gouged out, which was according to the form he had taken when he came. This does not refer to the form in which Allah Almighty created him.
In the narration transmitted from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both), there is clarification from our Prophet. The Prophet Muhammad (peace and blessings be upon him) said: "Jibreel led me in prayer twice by the House of Allah." Then the entire narration follows, at the end of which are these words: "This is your time and the time of the Prophets before you." So in this narration, there is a clear statement that in some legal rulings, our Shariah has the same ruling as the Shariah of the previous nations. So when the ruling of our Shariah is that if a person gouges out the eye of someone who enters his house without permission, there will be no sin upon the one who does so. There are many narrations on this subject, which we have dictated in other places in our books. So it will also be permissible that in this matter, the ruling of this Shariah and the Shariah of Sayyiduna Musa (peace be upon him) is the same: that if a person gouges out the eye of someone who enters his house without permission, there will be no sin upon him. So Sayyiduna Musa (peace be upon him) did this act. It was permissible for him, and there was no blame upon him for doing so. When the Angel of Death returned to his Lord and informed Him of the situation that had occurred from Sayyiduna Musa (peace be upon him), Allah Almighty again commanded him to go a second time to obtain information and as a trial, as we have mentioned before, because Allah Almighty said to him: Tell him, if you wish, place your hand on the back of an ox, and for every hair that comes under your hand, you will be granted one year of life. When Sayyiduna Musa (peace be upon him) learned that this was the Angel of Death and that he had come with a message from Allah Almighty, Sayyiduna Musa (peace be upon him) mentally prepared himself for death. He did not ask for more time. He said: Then now is fine. If Sayyiduna Musa (peace be upon him) had recognized him the first time as the Angel of Death, he would have adopted the same approach as he did the second time, when he was certain about it and had acquired knowledge about it.
This is contrary to the stance of the person who says that the scholars of hadith only carry bundles of wood, that they herd goats at night, that they collect things from which they derive no benefit, and that they narrate things for which they will not be rewarded, and that they hold views which Islam declares to be false. This is the person who, due to ignorance of the meanings of hadith and abandoning reflection on the narrations, holds such views, and this person holds this opinion based on his weak judgment and inverted analogy.
