Azami 12602

Ibn Hibban (7432) narrated it from Muhammad bin Husayn bin Mukram, who said, "Abdullah bin Umar bin Aban bin Salih narrated to us, Abu Usama narrated to us, from Abu Rauq, Salih bin Abu Tarif narrated to us," and he related it.Its isnad is hasan because of Salih bin Abu Tarif. Ibn Hibban mentioned him in Thiqat (4/376), and did not mention any narrator from him other than Abu Rauq Atiya bin Harith Hamdani. However, this hadith of his has a basis in the hadith of Anas, and he is among the Tabiin, so grading this hadith as hasan suits this context.Similar in meaning is what was narrated from Abu Musa Ashari, who said, The Messenger of Allah ﷺ said, "When the people of the Fire are gathered in the Fire, along with whoever Allah wills from the people of the qibla, the disbelievers will say, 'Were you not Muslims?' They will say, 'Yes.' The disbelievers will say, 'Then what good did your Islam do you, since you have ended up with us in the Fire?' They will say, 'We had sins, and we were seized for them.' Allah will hear what they said, and He will command that whoever was among the people of the qibla be brought out, so they will be brought out. When the people of the Fire see that, they will say, 'If only we had been Muslims, so that we might be brought out as they were brought out.'"He said, And the Messenger of Allah ﷺ recited, "Alif Lam Ra. These are the verses of the Book and a clear Quran. Perhaps those who disbelieved will wish that they had been Muslims" [Hijr 15:1–2].Ibn Abu Asim narrated it in Sunnah (869), and Ibn Jareer in his Tafsir (8/14), and Hakim (2/242), all of them through Khalid bin Nafi Ashari, from Saeed bin Abu Burda, from his father, from Abu Musa, and he related it.Hakim said, "Its isnad is sahih." I say, rather it is daif, for Khalid bin Nafi Ashari was declared daif by Abu Zura and Nasai. Abu Hatim said, "He is not strong, his hadith is written down." Abu Dawud said, "He is rejected."Dhahabi said in Mizan, "This is an overstatement, for Ahmad bin Hanbal and Musaddad narrated from this man, so he does not deserve to be rejected."I say, what preceded corroborates him, so he does not deserve to be rejected, and this hadith should also be understood in light of the hadith of intercession.Ibn Abbas and Anas bin Malik used to interpret this verse, "Perhaps those who disbelieved will wish that they had been Muslims" [Hijr 15:2], saying, "That is the day when Allah gathers the people of sins, from among the Muslims and the polytheists, in the Fire," and they related something similar to the preceding hadith. Ibn Jareer narrated it in his Tafsir.Something similar has been narrated from many of the companions and the Tabiin. Indeed, some scholars said, "When the polytheists said to the Muslims, 'What good did what you used to worship do you?' Allah will become angry on their behalf, and He will say to the angels and the prophets, 'Intercede,' so they will intercede, and they will be brought out of the Fire, until even Iblis will stretch himself up, hoping that he might be brought out along with them. At that point, "those who disbelieved will wish that they had been Muslims" [Hijr 15:2]. So the matter comes back to intercession, and no one with even the weight of an atom of faith in his heart will remain in the Fire, and the disbeliever will then wish that he had been a Muslim."As for His saying, "perhaps" [rubama], its basic usage is for minimization, but here it is used for intensification, just as it usually applies to the past tense, but here it applies to the future because of its certainty of occurrence.