Ahmad 7717

Its isnad is sahih, and it is in Jami al-Masanid wal-Sunan 7:297-299 in this same place, and it will come again with this same isnad at 10919. Bukhari also related it 11:387-405, with two isnads, the second of which is from Mahmud bin Ghaylan, from Abdul-Razzaq, with this same isnad. We will point out shortly, Allah willing, which of them is more complete. Hafiz gave a thorough explanation of it in this place in Fath al-Bari, all of it containing great benefits. It will also come again at 7914 through the narration of Ibrahim bin Saad from Zuhri, with the same content. Bukhari likewise related it 13:357-358, in full, and Muslim 1:64-65, both through the route of Ibrahim bin Saad from Zuhri, with the same content.Bukhari also related it 2:243 from Abu Yaman, from Shuayb, from Zuhri, who said, "Saeed bin Musayab and Ata bin Yazid Laythi told me that Abu Hurairah informed them..." and he related it. He likewise related it 11:387-405 from Abu Yaman, alongside the isnad of Mahmud bin Ghaylan, from Abdul-Razzaq. But he presented it according to the wording of Abdul-Razzaq, from Maamar, as Hafiz stated explicitly in Fath al-Bari. This is the first of the two isnads in that place, the one we promised to point out.Muslim likewise related it 1:65, from Darimi, from Abu Yaman, similar to Bukhari's isnad, but he did not mention its wording, rather he referred it to the narration of Ibrahim bin Saad from Zuhri that preceded it. Nasai related 1:171 a brief portion of this hadith together with the hadith of intercession, through the narration of Maamar and Numan bin Rashid, both from Zuhri, from Ata bin Yazid, who said, "I was sitting with Abu Hurairah and Abu Saeed, and one of them narrated the intercession while the other listened in silence..."This hadith is, in reality, part of the musnad of both Abu Hurairah and Abu Saeed Khudri together, because it is established at its end that Abu Saeed was sitting with Abu Hurairah, and nothing of what he said changed anything in the report, until he differed with him at the end of the hadith concerning the mention of "the like of it," for he related that he heard the Prophet ﷺ say, "This is for you, and ten times its like along with it." Despite this, Imam Ahmad did not relate it with this wording from this route in the musnad of Abu Saeed.Abu Saeed has two other hadiths on the vision, one abridged, numbered 11137, and the other lengthy, numbered 11140, and a third hadith about presenting people to Hell, may Allah protect us from it, containing the story of the man who is the last of the people of the Fire to come out, similar to the narration here, numbered 11218, at the end of which there is a disagreement over whether he is given the world and its like along with it, or ten times its like, between Abu Saeed and another companion not named there, without it being made clear which of the two holds the narration of "its like" and which holds the narration of "ten times its like."The hadiths about the believers' vision of their Lord, may He be exalted, are established with the certainty of tawatur. Whoever denies them has denied something necessarily known as part of the religion, and only the Jahmiyyah and the Mutazilah deny this, along with those who followed them among the Kharijites and the Imamiyyah. See Sharh Tahawiyyah, by Qadi al-Qudat Ibn Abu Izz, in our edition, pp. 126-139.The closest narration to this one is Bukhari's narration through the route of Abdul-Razzaq from Maamar, which we pointed out, and which Hafiz stated explicitly that Bukhari presented according to the wording of Maamar, meaning the narration of Abdul-Razzaq from Maamar, the two differing only in a few letters that do not affect the meaning. Therefore I will fix the wording of the hadith here according to that narration in Bukhari, for precision, based on the vocalization of the Yuniniyyah. It is found in the Sultaniyyah edition of Bukhari, 8:117-119, and in the commentary of Qastallani, 9:265-269.His saying, "hal tudarrun," is with damma on the ta, fatha on the dal, and shadda on the ra with damma. Qadi Iyad said in Mashariq 2:75, "Tudarrun, with shadda, its origin being tatadarrun, from darr (harm)." It is also transmitted with a light ra, from dayr (harm). Both have the same meaning, that none of you contradicts another, calling him a liar and disputing with him, thereby harming him. It is said, "darahu yadiruhu wa yaduruhu." It is also said its meaning is "you do not crowd one another," mudarrah meaning crowding.His saying, "for you will see Him on the Day of Resurrection just as that," Hafiz said the intent is to liken the vision to the vision in clarity, the removal of doubt, and the elimination of difficulty and disagreement. Qadi Ibn Abu Izz said in Sharh Tahawiyyah, "Likening the vision of Allah, exalted is He, to the vision of the sun and moon is not a likening of Allah, rather it is a likening of the vision to the vision, not a likening of the object seen to the object seen."His saying, "fa-yatbauhu," is thus established in the original manuscripts here and in Jami al-Masanid wal-Sunan, and manuscript M carries a mark of correctness on it. In Bukhari's narration it is "fal-yatbauhu," with the addition of the lam of command. It is vocalized in Abu Dharr's narration of Bukhari with a light ta, and likewise in the copy of the Yuniniyyah. Qastallani vocalized it with a shadda on the ta and kasra on the ba, transmitting the light form from Abu Dharr's narration.His saying, "fa-yatbau man kana yabudu al-qamara al-qamar," the first "al-qamar" is the object of "yabudu," and the second is the object of "yatbau," and likewise for the two that follow, "the sun" and "the false gods." The second object in all three is established here in the original manuscripts, and likewise in the copy of Bukhari upon which Hafiz commented, but it is omitted in all three in the Yuniniyyah copy, as Qastallani also stated explicitly, while it is established in Muslim's narration.His saying, "al-tawaghit," Hafiz said it is the plural of taghut, meaning Satan or an idol, and it can serve as both plural and singular, masculine and feminine... Tabari said, "The correct view in my opinion is that it refers to every rebellious being who transgresses against Allah and is worshipped instead of Him, whether by his compelling those who worship him, or by the obedience of the one who worships him, whether the worshipped one be a human, a devil, an animal, or an inanimate object." He said, "Their followers then follow them by their continuing adherence to belief in them, though it is also possible they follow them while being driven to the Fire by compulsion."His saying, "Allah will come to them in a form other than the one they know," and then his saying, "Allah will come to them in the form they know," this is among the hadiths concerning Allah's attributes, which we must believe in exactly as conveyed by the truthful, trustworthy one, without denial, without figurative reinterpretation, and without likening Him to anything, for Allah is exalted far above resembling anything of His creation. Hafiz related here various sayings regarding figurative interpretation, and he related the correct view, agreeing with what the righteous predecessors held, saying, "It is said that the coming is an action among the actions of Allah, exalted is He, belief in which is obligatory, while affirming His transcendence above the characteristics of created things."He related from Qadi Iyad one of the explanations offered for the meaning of "form," namely that the meaning is, "Allah comes to them with a form," that is, with an attribute appearing to them from the created form that does not resemble the attribute of the Deity, in order to test them by that. Then he said, quoting Qadi Iyad, "As for his saying afterward, 'Allah comes to them in the form they know,' by that he intended the attribute, and the meaning is, 'Allah manifests Himself to them with the attribute by which they know Him.' They only recognize Him by the attribute, even though they had not seen Him before, because at that point they see something that does not resemble created beings, and having already known that He does not resemble any of His creation, they know that He is their Lord, and they say, 'You are our Lord.'" He expressed the attribute by the term "form" for consistency of speech, since "form" had already been mentioned.His saying, the Prophet ﷺ said, "I will be the first to pass through," in Muslim's narration it is, "I and my nation will be the first to pass through," and this is what is meant. Ibn Athir said, "Al-mujiz is a dialectal variant of yajuz. It is said, 'jaza' and 'ajaza,' with the same meaning." The meaning is, "I and my nation will be the first to proceed along the Sirat and cross it." The bridge here is the Sirat.His saying, "kalalib," is the plural of "kalub," with fatha on the kaf and shadda on the lam with damma, a piece of iron with a bent head, a hook. Qadi Abu Bakr Ibn Arabi said, "These hooks are the desires referred to in the hadith, 'the Fire is surrounded by desires.'"His saying, "like the thorns of the sadan," with fatha on the sin and sukun on the ayn, in the definite singular form, is a thorny plant found in Najd, one of the good pastures for camels, on which they fatten. The hooks are likened to the thorns of the sadan, then he ﷺ said, "except that no one knows their true size but Allah, exalted is He." May Allah protect us from it.His saying, "fatakhtafu al-nas," the more eloquent form has fatha on the ta in the present tense. In Misbah, "khatafahu yakhtafuhu," on the pattern of "taiba," means "he snatched it quickly." And "khatafahu khatfan" is on the pattern of "daraba." Lisan related the first dialectal form, kasra on the ta in the past tense and fatha in the present, saying, "This is the good dialectal form." There is another form, related by Akhfash, "khataf" with fatha, "yakhtif" with kasra, a rare, poor form hardly known. This word is established in manuscript M as "fatakhtatifu," and though correct in meaning, it differs from what is in manuscript L, Jami al-Masanid wal-Sunan, and Bukhari's narration.His saying, "al-mubiq," is with damma on the mim followed by a waw, then a ba with fatha, a passive participle, meaning "the destroyer." Ibn Athir said, "It is said, 'wabaqa yabiqu wubuqan,' it being 'wabiq' when something perishes, and 'awbaqahu' when something else destroys it, so it is 'mubiq.'"His saying, "al-mukhardal," is with damma on the mim, fatha on the kha and the dal, with a sakin ra between them, a passive participle. Ibn Athir said, "It is the one thrown down and felled." It is also said to mean cutting, that the hooks of the Sirat cut him until he falls into the Fire. It is said, "khardaltu al-lahm," with dal or dhal, meaning "I separated its limbs and cut it up."His saying, "then he is saved," meaning that this one cut up by the hooks is later saved after that. In Fath al-Bari, from Ibn Abu Jamra, "It can be derived from this that those crossing the Sirat are of three types, one saved without a scratch, one who perishes from the very first moment, and one in between, who is struck but then saved." This is what is established in manuscript L, Jami al-Masanid wal-Sunan, and Bukhari's narration. In manuscripts H and M it is "thumma yajuu," which is a printing error with no meaning here. Even if it were correct in wording it would be "thumma yajuun," since nothing requires the accusative or jussive that would cause the nun to be dropped. The correctness of the word as we have established it is supported by Muslim's narration, "and among them is the one punished until he is saved."His saying, "among those who used to bear witness that there is no god but Allah," what is meant is, along with bearing witness to the messengership of every messenger to his nation, and then along with bearing witness to the messengership of our Prophet ﷺ, for all the nations called to him after his mission to all mankind. The testimony to the messengership was not stated explicitly, because it is necessarily inseparable from the testimony to the oneness of Allah, and because it is self-evidently known as part of the religion.Hafiz said, "Some innovators have clung to its apparent wording, claiming that whoever among the People of the Book affirmed the oneness of Allah will come out of the Fire even if he did not believe in the one sent to him. This is a false claim, for whoever denies the messengership has called Allah a liar, and whoever calls Allah a liar has not affirmed His oneness." I say, this is self-evident, and the Muslims have never differed over it. Whoever among the innovators opposes it is, self-evidently, not a Muslim. But the followers of the Franks, the idol worshippers, among those who have produced the "herald of good tidings" in this present age of ours, want to seduce people away from their religion, and they claim something similar to what the innovators claim, indeed even worse, which we decline to relate due to its vileness. This slander against people appears in the corrupt, immoral newspapers and magazines, and in their books, their talks, and their broadcasts. Indeed, some of the shameless among them, those who feel no shame, have dared to incite the authority of the state against some mosque preachers who described those among the People of the Book who did not believe in the messengership of our Prophet as disbelievers. Yet they are indeed disbelievers by the explicit text of the Book and the sound, widely transmitted Sunnah, but these people feel no shame and have no faith.His saying, "imtahashu," is vocalized in the Yuniniyyah with damma on the ta and kasra on the ha, in the passive voice. No other reading is mentioned in its margin, neither in the printed edition nor in a manuscript I have that is a copy derived from the Yuniniyyah. But Hafiz vocalized it in Fath al-Bari with fatha on both the ta and the ha, meaning "they were burned," matching it in form and meaning. Al-mahsh means the burning of the skin and the exposure of the bone. Iyad said, "We vocalized it based on the most precise of our teachers, and this is the correct form. Some vocalize it with damma on the ta and kasra on the ha, but 'imtahashahu' is not known in the language as transitive, it is only heard as intransitive, the reflexive of 'mahashahu.'" It is said, "mahashahu" and "amhashahu." Yaqub bin Sikkit rejected the triliteral form. This is the exact wording of Hafiz's statement.Qastallani 9:268 related its vocalization from the copy, in the passive voice, then said, "It is stated in Matali, 'This is the reading of most of them.'" According to Abu Dharr and Asili it is "imtahashu," with fatha, so he did not himself see the active-voice vocalization in the Yuniniyyah, but transmitted it from the author of Matali. We also did not see it there.What Qadi Iyad said in Mashariq 1:374 differs from some of what Hafiz and Qastallani related. Iyad said, "Most of them vocalized it this way, with damma on the ta and kasra on the ha, in the passive voice, but we vocalized it under Abu Bahr with fatha on the ta and the ha in the first instance," meaning "imtahashu." Asili vocalized it in the other instance with fatha on both as well, meaning "imtahashat," in a different hadith than this one. It is said, "mahashathu al-nar," meaning "the fire burned him," thus it is in Baree. Ibn Qutayba said, "mahashathu al-nar" and "imtahasha." Yaqub, meaning Ibn Sikkit, related "amhashahu al-harr," meaning "the heat burned him." Others said, "mahashtuhu" is not said in this sense meaning "I burned him." The author of Afal related both forms for "I burned him," saying, "'mahashtuhu' is a dialectal form, while 'amhashtuhu' is the well-known one."What Iyad related from the author of Afal is confirmed in the book Afal by Ibn Qutiyya, p. 148, and what Ibn Sikkit related in Islah Mantiq, pp. 310-311, in our edition with Ustaz Abdul-Salam Harun, is that he related "amhashahu al-harr" meaning "the heat burned him," and it is said, "imtahasha ghadaban," meaning "he burned with rage," then he said, "They say, 'A sack passed by and mahashatni,' meaning 'it scraped me.'" So he did relate the triliteral form with a meaning close to that of burning, and he did not reject it as Hafiz claimed. Both the triliteral and quadriliteral forms are established in Lisan and elsewhere. As for whether "imtahasha" is only intransitive or can also be transitive, this hadith according to this narration indicates that it can also come as transitive, and it stands as evidence for that, given the soundness of the manuscripts in Bukhari's precise, well-authenticated narration.His saying, "the water of life," Hafiz mentioned that in this naming there is an indication that they will not experience annihilation after that.His saying, "the plant of al-hibbah," is with kasra on the ha and shadda on the ba, referring to the seeds of herbs and the seeds of sweet-smelling plants. It is also said that it is a small plant that grows amid grass. Its plural is "al-hibab," with kasra on the ha and fatha on the ba, followed by another ba. As for "al-habbah" with fatha on the ha, referring to what people cultivate, its plural is "hubub," with damma on the ha.His saying, "in the debris carried by the flood," "hamil" is with fatha on the ha and kasra on the mim. Ibn Athir said, "It is whatever the flood brings along, of mud or floating debris and the like, in the form 'faeel' with the meaning of a passive participle." If a seed is cast into it and settles on the bank of the flood's course, it sprouts within a day and a night. The speed of their bodies and forms returning to them, after the Fire has burned them, is likened to that.His saying, "qashabani rihuha," Hafiz said, is with fatha on the qaf and fatha on the shin, lightly pronounced, though the doubled form is also related, followed by a ba. Khattabi said, "'The smoke qashabahu' means it filled his nostrils and choked him. The origin of 'qashb' is mixing poison with food. It is said, 'qashabahu' means he poisoned him, then it came to be used for smoke and foul odor reaching their extreme."His saying, "dhakauha," is with fatha on the dhal, with an elongated vowel. In Abu Dharr's copy of Bukhari it is "dhakaha," with a short vowel. Qadi Iyad said in Mashariq 1:270, "It means the intensity of its heat and its blazing." Thus it is, with fatha on the dhal, elongated, according to the transmitters. The well-known form for the intensity of the fire's heat is the short vowel, except that Abu Hanifa, meaning Dinawari, mentioned the elongated form for it. Ali bin Hamza declared him mistaken in his refutations. The correct view is that they are two dialectal forms. Ibn Athir said, "Al-dhaka is the intensity of the fire's blaze. It is said, 'dhakaytu al-nar' when I completed kindling it and raised it up." And "dhakat al-nar tadhku dhakan," short form, means it blazed up. It is also said that they are two dialectal forms.His saying, "the Garden opened wide for him," Qadi Iyad said in Mashariq 2:164, meaning it opened up for him and became spacious.His saying, "from al-hibrah," is with fatha on the ha and the ra, with a sakin ba between them, meaning blessing and abundance of life.