كِتَابُ الزُّهْدِ وَالرَّقَائِقِ
Kitāb al-Zuhd wa-l-Raqāʾiq
Paradise and the Fire
Nuʿaym ibn Ḥammād’s additions: headings 49–50
فِي صِفَةِ الْجَنَّةِ وَمَا أَعَدَّ اللَّهُ فِيهَا
Fī ṣifati al-jannati wa-mā aʿadda Allāhu fīhā
On the description of Paradise and what God has prepared in it
أَنَا مُجَالِدُ بْنُ سَعِيدٍ، عَنِ الشَّعْبِيِّ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ: “ قَالَ مُوسَى لِرَبِّهِ: يَا رَبِّ، أَيُّ عِبَادِكَ أَدْنَى عِنْدَكَ فِي الْجَنَّةِ مَنْزِلَةً؟ قَالَ: عَبْدٌ يَبْقَى فِي الدِّمْنَةِ بَعْدَمَا يَدْخُلُ أَهْلُ الْجَنَّةِ الْجَنَّةَ، وَأَهْلُ النَّارِ النَّارَ، فَيَقُولُ لَهُ رَبُّهُ: انْظُرْ أَرْبَعَةَ مُلُوكٍ مِنْ مُلُوكِ الدُّنْيَا، فَسَمِّ مِنْ مُلْكِهِمْ مَا اشْتَهَتْ نَفْسُكَ، فَيَقُولُ: يَا رَبِّ، أَشْتَهِي كَذَا، وَأَشْتَهِي كَذَا، وَأَشْتَهِي كَذَا قَالَ: فَسَمِّ مِنْ مُلْكِهِمْ مَا لَذَّتْ عَيْنُكَ، فَيَقُولُ: يَلَذُّ عَيْنِي كَذَا، يَلَذُّ عَيْنِي كَذَا، قَالَ أَرَضِيتَ؟ قَالَ: نَعَمْ قَالَ: وَهُوَ لَكَ، وَعَشَرَةُ أَمْثَالِهِ، قَالَ مُوسَى: رَبِّ، هَٰذَا لِأَدْنَى مَنْ فِي الْجَنَّةِ، فَمَا لِأَهْلِ صَفْوَتِكَ؟ قَالَ: هَٰذِهِ الَّتِي أَرَدْتَ يَا مُوسَى، خَلَقْتُ كَرَامَتَهُمْ بِيَدِي، وَعَمِلْتُهَا وَخَتَمْتُ عَلَى خَزَائِنِهَا، وَفِيهَا مَا لَمْ تَرَ عَيْنٌ، وَلَمْ يَسْمَعْ أُذُنٌ، وَلَمْ يَخْطُرْ عَلَى قَلْبِ أَحَدٍ مِنَ الْخَلْقِ ”
Anā Mujālidu bnu Saʿīdin, ʿani al-Shaʿbiyyi, ʿani al-Mughīrati bni Shuʿbata qāla: “ qāla Mūsā lirabbihi: yā rabbi, ayyu ʿibādika adnā ʿindaka fī al-jannati manzilatan? qāla: ʿabdun yabqā fī al-dimnati baʿdamā yadkhulu ahlu al-jannati al-jannata, wa-ahlu al-nāri al-nāra, fayaqūlu lahu rabbuhu: unẓur arbaʿata mulūkin min mulūki al-dunyā, fasammi min mulkihim mā ishtahat nafsuka, fayaqūlu: yā rabbi, ashtahī kadhā, wa-ashtahī kadhā, wa-ashtahī kadhā qāla: fasammi min mulkihim mā ladhdhat ʿaynuka, fayaqūlu: yaladhdhu ʿaynī kadhā, yaladhdhu ʿaynī kadhā, qāla araḍīta? qāla: naʿam qāla: wahuwa laka, wa-ʿasharatu amthālihi, qāla Mūsā: rabbi, hādhā liʾadnā man fī al-jannati, famā liʾahli ṣafwatika? qāla: hādhihi allatī aradta yā Mūsā, khalaqtu karāmatahum biyadī, wa-ʿamiltuhā wa-khatamtu ʿalā khazāʾinihā, wa-fīhā mā lam tara ʿaynun, wa-lam yasmaʿ udhunun, wa-lam yakhṭur ʿalā qalbi aḥadin mina al-khalqi ”
Mujālid ibn Saʿīd reported to us, from al-Shaʿbī, from al-Mughīra ibn Shuʿba, who said: “Moses said to his Lord, ‘My Lord, which of Your servants has the lowest station with You in Paradise?’ He said, ‘A servant who remains in the waste place after the people of Paradise enter Paradise and the people of the Fire enter the Fire. His Lord says to him, “Consider four kings from among the kings of this world, and name whatever of their dominions your soul desires.” He says, “My Lord, I desire this, and this, and this.” He says, “Then name whatever of their dominions delights your eye.” He says, “This delights my eye, and this delights my eye.” He says, “Are you satisfied?” He says, “Yes.” He says, “It is yours, and ten times its like.”’ Moses said, ‘My Lord, this is for the lowest in Paradise; what, then, is for Your chosen ones?’ He said, ‘That is what you wished to ask, Moses. I created their honor with My own hand, fashioned it, and sealed its treasuries. Within it is what no eye has seen, no ear has heard, and what has never occurred to the heart of any creature.’”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: ذُكِرَ لَنَا «أَنَّ نَخْلَ الْجَنَّةِ جِذْعُهَا يَاقُوتٌ، وَسَعَفُهَا ذَهَبٌ، وَشَعَفُهَا حُلَلٌ، وَثِمَارُهَا أَشَدُّ بَيَاضًا مِنَ الثَّلْجِ، وَأَلْيَنُ مِنَ الزُّبْدِ، وَأَحْلَى مِنَ الْعَسَلِ وَالشَّهْدِ»
Anā Sulaymānu bnu al-Mughīrati, ʿan Ḥumaydi bni Hilālin qāla: dhukira lanā “anna nakhla al-jannati jidhʿuhā yāqūtun, wa-saʿafuhā dhahabun, wa-shaʿafuhā ḥulalun, wa-thimāruhā ashaddu bayāḍan mina al-thalji, wa-alyanu mina al-zubdi, wa-aḥlā mina al-ʿasali wa-al-shahdi”
Sulaymān ibn al-Mughīra reported to us, from Ḥumayd ibn Hilāl, who said: We were told: “The palms of Paradise have trunks of ruby, fronds of gold, and crowns of garments. Their fruit is whiter than snow, softer than butter, and sweeter than honey and honeycomb.”
أَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ قَالَ: «إِنَّ أَرْضَ الْجَنَّةِ مِنَ الْوَرِقِ، وَتُرَابَهَا مِسْكٌ، وَأُصُولَ شَجَرِهَا ذَهَبٌ وَوَرِقٌ، وَأَفْنَانُهَا اللُّؤْلُؤُ وَالزَّبَرْجَدُ، وَيَاقُوتٌ، وَالْوَرَقُ وَالثَّمَرُ تَحْتَ ذَٰلِكَ، فَمَنْ أَكَلَ قَائِمًا لَمْ يُؤْذِهِ، وَمَنْ أَكَلَ جَالِسًا لَمْ يُؤْذِهِ، وَمَنْ أَكَلَ مُضْطَجِعًا لَمْ يُؤْذِهِ، وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا»
Anā Ibnu ʿuyaynata, ʿani Ibni Abī Najīḥin, ʿan Mujāhidin qāla: “inna arḍa al-jannati mina al-wariqi, wa-turābahā miskun, wa-uṣūla shajarihā dhahabun wa-wariqun, wa-afnānuhā al-luʾluʾu wa-al-zabarjadu, wa-yāqūtun, wa-al-waraqu wa-al-thamaru taḥta dhālika, faman akala qāʾiman lam yuʾdhihi, wa-man akala jālisan lam yuʾdhihi, wa-man akala muḍṭajiʿan lam yuʾdhihi, wa-dhullilat quṭūfuhā tadhlīlan”
Ibn ʿUyayna reported to us, from Ibn Abī Najīḥ, from Mujāhid, who said: “The ground of Paradise is silver, its soil musk, the bases of its trees gold and silver, and their branches pearl, chrysolite, and ruby. The leaves and fruit are beneath that. Whoever eats standing suffers no discomfort, whoever eats sitting suffers no discomfort, and whoever eats lying down suffers no discomfort. Its fruit clusters have been made completely accessible.”
أَنَا شَرِيكٌ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ، " وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا قَالَ: «أَهْلُ الْجَنَّةِ يَأْكُلُونَ الثِّمَارَ فِي الشَّجَرِ كَيْفَ شَاءُوا، جُلُوسًا، وَمُضْطَجِعِينَ، وَكَيْفَ شَاءُوا»
Anā Sharīkun, ʿan Abī Isḥāqa, ʿani al-Barāʾi, " wa-dāniyatan ʿalayhim ẓilāluhā wa-dhullilat quṭūfuhā tadhlīlan qāla: “ahlu al-jannati yaʾkulūna al-thimāra fī al-shajari kayfa shāʾū, julūsan, wa-muḍṭajiʿīna, wa-kayfa shāʾū”
Sharīk reported to us, from Abū Isḥāq, from al-Barāʾ: “Its shade is near above them, and its fruit clusters have been made completely accessible.” He said: “The people of Paradise eat the fruit on the trees however they wish: sitting, lying down, and however they wish.”
أَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَبِي أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: «الْحِنَّاءُ سَيِّدُ رَيْحَانِ الْجَنَّةِ، وَإِنَّ فِيهَا مِنْ عِتَاقِ الْخَيْلِ، وَكِرَامِ النَّجَائِبِ يَرْكَبُهَا أَهْلُهَا»
Anā Hammāmun, ʿan Qatādata, ʿan Abī Ayyūba, ʿan ʿabdi Allāhi bni ʿAmrin qāla: “al-ḥinnāʾu sayyidu rayḥāni al-jannati, wa-inna fīhā min ʿitāqi al-khayli, wa-kirāmi al-najāʾibi yarkabuhā ahluhā”
Hammām reported to us, from Qatāda, from Abū Ayyūb, from ʿAbd Allāh ibn ʿAmr, who said: “Henna is the finest aromatic plant of Paradise. There are noble horses and fine riding camels there, which its inhabitants ride.”
أَنَا رَجُلٌ، عَنِ الْحَكَمِ بْنِ أَبَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ «ذَكَرَ مَرَاكِبَهُمْ» ثُمَّ تَلَا: {وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا} [الْإِنْسَانِ: ٢٠]
Anā rajulun, ʿani al-Ḥakami bni Abāna, ʿan ʿIkrimata, ʿani Ibni ʿAbbāsin, annahu “dhakara marākibahum” thumma talā: {wa-idhā raʾayta thamma raʾayta naʿīman wa-mulkan kabīran} [al-insāni: 20]
A man reported to us, from al-Ḥakam ibn Abān, from ʿIkrima, from Ibn ʿAbbās, that he mentioned their mounts, then recited: “When you look there, you will see bliss and a vast kingdom” [al-Insān 76:20].
أَنَا سُفْيَانُ قَالَ: بَلَغَنَا فِي قَوْلِهِ: {وَمُلْكًا كَبِيرًا} [الْإِنْسَانِ: ٢٠] قَالَ: «اسْتِئْذَانُ الْمَلَائِكَةِ عَلَيْهِمْ»
Anā sufyānu qāla: balaghanā fī qawlihi: {wa-mulkan kabīran} [al-insāni: 20] qāla: “istiʾdhānu al-malāʾikati ʿalayhim”
Sufyān reported to us: It reached us concerning His words, “And a vast kingdom” [al-Insān 76:20], that he said: “The angels ask their permission to enter.”
أَنَا سُفْيَانُ، عَنِ الْأَوْزَاعِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، فِي قَوْلِهِ: {أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ} [الزُّخْرُفِ: ٧٠] قَالَ: «السَّمَاعُ»
Anā sufyānu, ʿani al-Awzāʿiyyi, ʿan Yaḥyā bni Abī Kathīrin, fī qawlihi: {antum wa-azwājukum tuḥbarūna} [al-zukhrufi: 70] qāla: “al-samāʿu”
Sufyān reported to us, from al-Awzāʿī, from Yaḥyā ibn Abī Kathīr, concerning His words, “You and your spouses will be delighted” [al-Zukhruf 43:70]. He said: “Listening.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: بَلَغَنَا «أَنَّ أَهْلَ الْجَنَّةِ، يَزُورُ الْأَعْلَى الْأَسْفَلَ، وَلَا يَزُورُ الْأَسْفَلُ الْأَعْلَى»
Anā Sulaymānu bnu al-Mughīrati, ʿan Ḥumaydi bni Hilālin qāla: balaghanā “anna ahla al-jannati, yazūru al-aʿlā al-asfala, walā yazūru al-asfalu al-aʿlā”
Sulaymān ibn al-Mughīra reported to us, from Ḥumayd ibn Hilāl, who said: It reached us: “Among the people of Paradise, those higher up visit those below, but those below do not visit those higher up.”
أَنَا رِشْدِينُ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ عَلَيْهِمُ التِّيجَانَ، إِنَّ أَدْنَى لُؤْلُؤَةٍ مِنْهَا لَتُضِيءُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ»
Anā Rishdīnu, ʿan ʿAmri bni al-Ḥārithi, ʿan Abī al-Samḥi, ʿan Abī al-Haythami, ʿan Abī Saʿīdin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “inna ʿalayhimu al-tījāna, inna adnā luʾluʾatin minhā latuḍīʾu mā bayna al-mashriqi wa-al-maghribi”
Rishdīn reported to us, from ʿAmr ibn al-Ḥārith, from Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd, from the Prophet, may God bless him and grant him peace, who said: “They wear crowns; the smallest pearl in them would illuminate all between east and west.”
أَنَا بَقِيَّةُ قَالَ: حَدَّثَنِي أَرْطَاةُ بْنُ الْمُنْذِرِ قَالَ: سَمِعْتُ رَجُلًا مِنْ مَشْيَخَةِ الْجُنْدِ يُقَالُ لَهُ: أَبُو الْحَجَّاجِ قَالَ: جَلَسْتُ إِلَى أَبِي أُمَامَةَ، فَقَالَ: “ إِنَّ الْمُؤْمِنَ لَيَكُونُ مُتَّكِئًا عَلَى أَرِيكَتِهِ إِذَا دَخَلَ الْجَنَّةَ، وَعِنْدَهُ سِمَاطَانِ مِنْ خَدَمٍ، وَعِنْدَ طَرَفِ السِّمَاطَيْنِ بَابٌ مُبَوَّبٌ، فَيُقْبِلُ الْمَلَكُ مِنْ مَلَائِكَةِ اللَّهِ يَسْتَأْذِنُ، فَيَقُومُ أَدْنَى الْخَدَمِ إِلَى الْبَابِ، فَإِذَا هُوَ بِالْمَلَكِ يَسْتَأْذِنُ، فَيَقُولُ لِلَّذِي يَلِيهِ: هَٰذَا مَلَكٌ يَسْتَأْذِنُ، وَيَقُولُ لِلَّذِي يَلِيهِ حَتَّى يَبْلُغَ أَقْصَاهُ الْمُؤْمِنَ، فَيَقُولُ: ائْذَنُوا لَهُ، فَيَقُولُ أَقْرَبُهُمْ إِلَى الْمُؤْمِنِ: ائْذَنُوا لَهُ، فَيَقُولُ الَّذِي يَلِيهِ لِلَّذِي يَلِيهِ، وَكَذَٰلِكَ حَتَّى يَبْلُغَ أَقْصَاهُمُ الَّذِي عِنْدَ الْبَابِ، فَيَفْتَحُ لَهُمْ، ثُمَّ يَدْخُلُ , فَيُسَلِّمُ ثُمَّ يَنْصَرِفُ ”
Anā Baqiyyatu qāla: ḥaddathanī Arṭātu bnu al-Mundhiri qāla: samiʿtu rajulan min mashyakhati al-jundi yuqālu lahu: Abū al-Ḥajjāji qāla: jalastu ilā Abī Umāmata, faqāla: “ inna al-Muʾmina layakūnu muttakiʾan ʿalā arīkatihi idhā dakhala al-jannata, wa-ʿindahu simāṭāni min khadamin, wa-ʿinda ṭarafi al-simāṭayni bābun mubawwabun, fayuqbilu al-Malaku min malāʾikati Allāhi yastaʾdhinu, fayaqūmu adnā al-khadami ilā al-bābi, faʾidhā huwa bi-al-malaki yastaʾdhinu, fayaqūlu lilladhī yalīhi: hādhā malakun yastaʾdhinu, wa-yaqūlu lilladhī yalīhi ḥattā yablugha aqṣāhu al-Muʾmina, fayaqūlu: iʾdhanū lahu, fayaqūlu aqrabuhum ilā al-Muʾmini: iʾdhanū lahu, fayaqūlu alladhī yalīhi lilladhī yalīhi, wa-kadhālika ḥattā yablugha aqṣāhumu alladhī ʿinda al-bābi, fayaftaḥu lahum, thumma yadkhulu , fayusallimu thumma yanṣarifu ”
Baqiyya reported to us: Arṭāh ibn al-Mundhir narrated to me: I heard a man of the elders of the military district called Abū al-Ḥajjāj say: I sat with Abū Umāma, and he said: “When a believer enters Paradise, he will be reclining on his couch, with two rows of servants beside him and a fitted doorway at the end of the two rows. An angel of God’s angels approaches, asking permission to enter. The servant nearest the door rises, and there is the angel asking permission. He tells the servant next to him, ‘An angel is asking permission to enter.’ He tells the next one, until the farthest one reaches the believer. He says, ‘Let him in.’ The one nearest the believer says, ‘Let him in.’ Each tells the next, until the message reaches the farthest of them, the one at the door, who opens it for them. Then he enters, gives his greeting, and leaves.”
أَنَا سُفْيَانُ، عَنْ جَابِرٍ، عَنِ الْقَاسِمِ بْنِ أَبِي بَزَّةَ، عَنْ أَبِي عُبَيْدَةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ قَالَ: «لِكُلِّ مُؤْمِنٍ خَيْرَةٌ، وَلِكُلِّ خَيْرَةٍ خَيْمَةٌ، وَلِكُلِّ خَيْمَةٍ أَرْبَعَةُ أَبْوَابٍ، تَدْخُلُ عَلَيْهِ كُلَّ يَوْمٍ مِنْ رَبِّهِ تُحْفَةٌ، وَكَرَامَةٌ، وَهَدِيَّةٌ لَهُ، لَمْ تَكُنْ قَبْلَ ذَٰلِكَ، لَا بَخِرَاتٍ، وَلَا دَفِرَاتٍ، وَلَا مَرِحَاتٍ، وَلَا طَمَّاحَاتٍ، وَلَا يَغَرْنَ، وَلَا يُغَرْنَ، حُورٌ عِينٌ كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ»
Anā sufyānu, ʿan Jābirin, ʿani al-Qāsimi bni Abī Bazzata, ʿan Abī ʿUbaydata, ʿan masrūqin, ʿan ʿabdi Allāhi qāla: “likulli muʾminin khayratun, wa-likulli khayratin khaymatun, wa-likulli khaymatin arbaʿatu abwābin, tadkhulu ʿalayhi kulla yawmin min rabbihi tuḥfatun, wa-karāmatun, wa-hadiyyatun lahu, lam takun qabla dhālika, lā bakhirātin, walā dafirātin, walā mariḥātin, walā ṭammāḥātin, walā yagharna, walā yugharna, ḥūrun ʿīnun kaʾannahunna bayḍun maknūnun”
Sufyān reported to us, from Jābir, from al-Qāsim ibn Abī Bazza, from Abū ʿUbayda, from Masrūq, from ʿAbd Allāh, who said: “Every believer has a fair companion, every fair companion a tent, and every tent four doors. Every day there comes to him from his Lord a novelty, an honor, and a gift unlike anything before. They have neither foul breath nor foul odor, are neither wanton nor roving-eyed, and neither feel jealousy nor have jealousy felt toward them: fair, wide-eyed companions, like carefully sheltered eggs.”
أَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ قَالَ: حَدَّثَنِي ثَعْلَبَةُ بْنُ مُسْلِمٍ، عَنْ أَيُّوبَ بْنِ بُشَيْرٍ الْعِجْلِيِّ، عَنْ شُفَيِّ بْنِ مَاتِعٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ مِنْ نَعِيمِ أَهْلِ الْجَنَّةِ أَنَّهُمْ يَتَزَاوَرُونَ عَلَى الْمَطَايَا وَالنُّجُبِ، وَإِنَّهُمْ يُؤْتَوْنَ فِي يَوْمِ الْجُمُعَةِ بِخَيْلٍ مُسَوَّمَةٍ مُلْجَمَةٍ، لَا تَرُوثُ وَلَا تَبُولُ، فَيَرْكَبُونَهَا حَتَّى يَنْتَهُوا حَيْثُ شَاءَ اللَّهُ، فَيَأْتِيهِمْ مِثْلُ السَّحَابَةِ، فِيهَا مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، فَيَقُولُونَ: أَمْطِرِي عَلَيْنَا، فَمَا تَزَالُ تُمْطِرُ عَلَيْهِمْ حَتَّى يَنْتَهِيَ ذَٰلِكَ إِلَى فَوْقِ أَمَانِيهِمْ، ثُمَّ يَبْعَثُ اللَّهُ رِيحًا غَيْرَ مُؤْذِيَةٍ فَتَنْسِفُ كُثْبَانًا مِنْ مِسْكٍ عَلَى أَيْمَانِهِمْ، وَعَلَى شَمَائِلِهِمْ، فَيَأْخُذُ ذَٰلِكَ الْمِسْكُ فِي نَوَاصِي خُيُولِهِمْ، وَفِي مَعَارِفِهَا، وَفِي رُءُوسِهَا، وَلِكُلِّ رَجُلٍ مِنْهُمْ جُمَّةٌ عَلَى مَا اشْتَهَتْ نَفْسُهُ، فَيَتَعَلَّقُ ذَٰلِكَ الْمِسْكُ فِي تِلْكَ الْجِمَامِ، وَفِي الْخَيْلِ، وَفِي مَا سِوَى ذَٰلِكَ مِنَ الثِّيَابِ، ثُمَّ يُقْبِلُونَ حَتَّى يَنْتَهُوا إِلَى مَا شَاءَ اللَّهُ، فَإِذَا الْمَرْأَةُ تُنَادِي بَعْضَ أُولَٰئِكَ: يَا عَبْدَ اللَّهِ، أَمَا لَكَ فِينَا حَاجَةٌ؟ فَيَقُولُ: مَا أَنْتِ؟ وَمَنْ أَنْتِ؟ فَتَقُولُ: أَنَا زَوْجَتُكَ، فَيَقُولُ: مَا كُنْتُ عَلِمْتُ مَكَانَكِ، فَتَقُولُ الْمَرْأَةُ: أَوَمَا تَعْلَمُ أَنَّ اللَّهَ قَالَ: {فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ} [السَّجْدَةِ: ١٧] فَيَقُولُ: بَلَى وَرَبِّي، فَلَعَلَّهُ يُشْغَلُ عَنْهَا بَعْدَ ذَٰلِكَ الْمَوْقِفِ مِقْدَارَ أَرْبَعِينَ خَرِيفًا، لَا يَلْتَفِتُ وَلَا يَعُودُ، مَا يَشْغَلُهُ عَنْهَا إِلَّا مَا هُوَ فِيهِ مِنَ النِّعْمَةِ وَالْكَرَامَةِ ”
Anā Ismāʿīlu bnu ʿAyyāshin qāla: ḥaddathanī Thaʿlabatu bnu Muslimin, ʿan Ayyūba bni Bushayrin al-ʿijliyyi, ʿan Shufayyi bni Mātiʿin anna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ min Naʿīmi ahli al-jannati annahum yatazāwarūna ʿalā al-maṭāyā wa-al-nujubi, wa-innahum yuʾtawna fī yawmi al-jumuʿati bikhaylin musawwamatin muljamatin, lā tarūthu walā tabūlu, fayarkabūnahā ḥattā yantahū ḥaythu shāʾa Allāhu, fayaʾtīhim mithlu al-saḥābati, fīhā mā lā ʿaynun raʾat, walā udhunun samiʿat, fayaqūlūna: amṭirī ʿalaynā, famā tazālu tumṭiru ʿalayhim ḥattā yantahiya dhālika ilā fawqi amānīhim, thumma yabʿathu Allāhu rīḥan ghayra muʾdhiyatin fatansifu kuthbānan min miskin ʿalā aymānihim, wa-ʿalā shamāʾilihim, fayaʾkhudhu dhālika al-misku fī nawāṣī khuyūlihim, wa-fī maʿārifihā, wa-fī ruʾūsihā, wa-likulli rajulin minhum jummatun ʿalā mā ishtahat nafsuhu, fayataʿallaqu dhālika al-misku fī tilka al-jimāmi, wa-fī al-khayli, wa-fī mā siwā dhālika mina al-thiyābi, thumma yuqbilūna ḥattā yantahū ilā mā shāʾa Allāhu, faʾidhā al-marʾatu tunādī baʿḍa ulāʾika: yā ʿabda Allāhi, amā laka fīnā ḥājatun? fayaqūlu: mā anti? wa-man anti? fataqūlu: anā zawjatuka, fayaqūlu: mā kuntu ʿalimtu makānaki, fataqūlu al-marʾatu: awamā taʿlamu anna Allāha qāla: {falā taʿlamu nafsun mā ukhfiya lahum min qurrati aʿyunin jazāʾan bimā kānū yaʿmalūna} [al-sajdati: 17] fayaqūlu: balā wa-rabbī, falaʿallahu yushghalu ʿanhā baʿda dhālika al-mawqifi miqdāra arbaʿīna kharīfan, lā yaltafitu walā yaʿūdu, mā yashghaluhu ʿanhā illā mā huwa fīhi mina al-niʿmati wa-al-karāmati ”
Ismāʿīl ibn ʿAyyāsh reported to us: Thaʿlaba ibn Muslim narrated to me, from Ayyūb ibn Bushayr al-ʿIjlī, from Shufayy ibn Mātiʿ, that the Messenger of God, may God bless him and grant him peace, said: “Among the pleasures of the people of Paradise is that they visit one another on mounts and noble riding camels. On Friday, marked, bridled horses are brought to them, which neither defecate nor urinate. They ride until they reach wherever God wills. Something like a cloud comes to them, containing what no eye has seen and no ear has heard. They say, ‘Rain upon us!’ It keeps raining upon them until it exceeds their wishes. Then God sends a harmless wind that blows up dunes of musk on their right and their left. The musk lodges in their horses’ forelocks, manes, and heads. Each man has a head of hair as his soul desires, and the musk clings to those locks, to the horses, and to their clothing as well. They go on until they reach wherever God wills. Then a woman calls to one of them, ‘Servant of God, have you no desire for us?’ He says, ‘What are you, and who are you?’ She says, ‘I am your wife.’ He says, ‘I had not known where you were.’ The woman says, ‘Do you not know that God said, “No soul knows what delights of the eyes have been hidden for them as a reward for what they used to do” [al-Sajda 32:17]?’ He says, ‘Yes, by my Lord!’ After that encounter, he may be kept away from her for forty autumns, neither turning toward her nor returning, occupied away from her only by the blessing and honor in which he finds himself.”
أَنَا بَقِيَّةُ بْنُ الْوَلِيدِ قَالَ: حَدَّثَنِي بُحَيْرُ بْنُ سَعْدٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ كَثِيرِ بْنِ مُرَّةَ قَالَ: “ إِنَّ مِنَ الْمَزِيدِ فِي الْجَنَّةِ أَنْ تَمُرَّ السَّحَابَةُ بِأَهْلِ الْجَنَّةِ، فَتَقُولَ: مَا تَدْعُونِي أَنْ أُمْطِرَكُمْ؟ قَالَ: فَلَا يَدْعُونَ بِشَيْءٍ إِلَّا أَمْطَرَتْهُمْ ”، قَالَ كَثِيرُ بْنُ مُرَّةَ: “ لَئِنْ أَشْهَدَنِي اللَّهُ ذَٰلِكَ لَأَقُولَنَّ: أَمْطِرِينَا جَوَارِيَ مُزَيَّنَاتٍ ” قَالَ نُعَيْمٌ: سَمِعْتُهُ مِنْ بَقِيَّةَ سَوَاءً
Anā Baqiyyatu bnu al-Walīdi qāla: ḥaddathanī Buḥayru bnu Saʿdin, ʿan Khālidi bni Maʿdāna, ʿan Kathīri bni Murrata qāla: “ inna mina al-mazīdi fī al-jannati an tamurra al-saḥābatu biʾahli al-jannati, fataqūla: mā tadʿūnī an umṭirakum? qāla: falā yadʿūna bishayʾin illā amṭarathum ”, qāla Kathīru bnu Murrata: “ laʾin ashhadanī Allāhu dhālika laʾaqūlanna: amṭirīnā jawāriya muzayyanātin ” qāla Nuʿaymun: samiʿtuhu min Baqiyyata sawāʾan
Baqiyya ibn al-Walīd reported to us: Buḥayr ibn Saʿd narrated to me, from Khālid ibn Maʿdān, from Kathīr ibn Murra, who said: “Among the increase of bliss in Paradise is that a cloud passes by its people and says, ‘What would you ask me to rain upon you?’ Whatever they request, it rains upon them.” Kathīr ibn Murra said: “If God lets me witness that, I shall certainly say, ‘Rain adorned maidens upon us.’” Nuʿaym said: I heard exactly the same from Baqiyya.
أَخْبَرَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: “ يَقُولُ أَهْلُ الْجَنَّةِ: انْطَلِقُوا إِلَى السُّوقِ فَيَنْطَلِقُونَ إِلَى الْكُثْبَانِ، أَوْ قَالَ: الْجِبَالِ، فَإِذَا رَجَعُوا إِلَى أَزْوَاجِهِمْ، قَالُوا: إِنَّا لَنَجِدُ لَكُنَّ رِيحًا مَا كَانَتْ لَكُنَّ إِذْ خَرَجْنَا مِنْ عِنْدِكُنَّ قَالَ: فَيَقُلْنَ: لَقَدْ رَجَعْتُمْ بِرِيحٍ مَا كَانَتْ لَكُمْ إِذْ خَرَجْتُمْ مِنْ عِنْدِنَا ”
Akhbaranā Sulaymānu al-Taymiyyu, ʿan Anasi bni Mālikin qāla: “ yaqūlu ahlu al-jannati: inṭaliqū ilā al-sūqi fayanṭaliqūna ilā al-kuthbāni, aw qāla: al-jibāli, faʾidhā rajaʿū ilā azwājihim, qālū: innā lanajidu lakunna rīḥan mā kānat lakunna idh kharajnā min ʿindikunna qāla: fayaqulna: laqad rajaʿtum birīḥin mā kānat lakum idh kharajtum min ʿindinā ”
Sulaymān al-Taymī reported to us, from Anas ibn Mālik, who said: “The people of Paradise say, ‘Let us go to the market.’ They go to the dunes,” or he said, “the mountains. When they return to their spouses, they say, ‘We find that you have a fragrance you did not have when we left you.’ They reply, ‘You have returned with a fragrance you did not have when you left us.’”
أَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ زَحْرٍ، عَنْ عَلِيِّ بْنِ يَزِيدَ، عَنِ الْقَاسِمِ، عَنْ أَبِي أُمَامَةَ قَالَ: «إِنَّ أَهْلَ الْجَنَّةِ لَا يَتَغَوَّطُونَ، وَلَا يَمْتَخِطُونَ وَلَا يُمْنُونَ وَلَا يَبْزُقُونَ، إِنَّمَا نَعِيمُهُمُ الَّذِي هُمْ فِيهِ مِسْكٌ يَتَحَدَّرُ مِنْ جُلُودِهِمْ كَالْجُمَانِ، وَعَلَى أَبْوَابِهِمْ كُثْبَانٌ مِنَ الْمِسْكِ، يَزُورُونَ اللَّهَ فِي الْجُمُعَةِ مَرَّتَيْنِ، فَيَجْلِسُونَ عَلَى كَرَاسِيٍّ مِنْ ذَهَبٍ، مُكَلَّلَةٍ بِاللُّؤْلُؤِ، وَالْيَاقُوتِ، وَالزَّبَرْجَدِ، يَنْظُرُونَ إِلَى اللَّهِ، وَيَنْظُرُ إِلَيْهِمْ، فَإِذَا قَامُوا انْقَلَبَ أَحَدُهُمْ إِلَى الْغُرْفَةِ مِنْ غُرْفَةٍ لَهَا سَبْعُونَ بَابًا، مُكَلَّلَةٍ بِاللُّؤْلُؤِ، وَالْيَاقُوتِ وَالزَّبَرْجَدِ»
Anā Yaḥyā bnu Ayyūba qāla: ḥaddathanī ʿUbaydu Allāhi bnu Zaḥrin, ʿan ʿaliyyi bni Yazīda, ʿani al-Qāsimi, ʿan Abī Umāmata qāla: “inna ahla al-jannati lā yataghawwaṭūna, walā yamtakhiṭūna walā yumnūna walā yabzuqūna, innamā naʿīmuhumu alladhī hum fīhi miskun yataḥaddaru min julūdihim ka-al-jumāni, wa-ʿalā abwābihim kuthbānun mina al-miski, yazūrūna Allāha fī al-jumuʿati marratayni, fayajlisūna ʿalā karāsiyyin min dhahabin, mukallalatin bi-al-luʾluʾi, wa-al-yāqūti, wa-al-zabarjadi, yanẓurūna ilā Allāhi, wa-yanẓuru ilayhim, faʾidhā qāmū inqalaba aḥaduhum ilā al-ghurfati min ghurfatin lahā sabʿūna bāban, mukallalatin bi-al-luʾluʾi, wa-al-yāqūti wa-al-zabarjadi”
Yaḥyā ibn Ayyūb reported to us: ʿUbayd Allāh ibn Zaḥr narrated to me, from ʿAlī ibn Yazīd, from al-Qāsim, from Abū Umāma, who said: “The people of Paradise do not defecate, blow their noses, emit semen, or spit. Rather, their enjoyment there becomes musk that trickles from their skin like pearls. At their doors are dunes of musk. They visit God twice in the week, sitting on chairs of gold studded with pearls, rubies, and chrysolite. They look upon God, and He looks upon them. When they rise, each returns to the chamber from a chamber with seventy doors, studded with pearls, rubies, and chrysolite.”
أَنَا ابْنُ جُرَيْجٍ، عَنْ مُجَاهِدٍ {فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ} [الْبَقَرَةِ: ٢٥] قَالَ: «مُطَهَّرَةٌ مِنَ الْحَيْضِ، وَالْغَائِطِ، وَالْبَوْلِ، وَالْمُخَاطِ، وَالنُّخَامِ، وَالْبُصَاقِ، وَالْمَنِيِّ، وَالْوَلَدِ»
Anā Ibnu Jurayjin, ʿan Mujāhidin {fīhā azwājun muṭahharatun} [al-baqarati: 25] qāla: “muṭahharatun mina al-ḥayḍi, wa-al-ghāʾiṭi, wa-al-bawli, wa-al-mukhāṭi, wa-al-nukhāmi, wa-al-buṣāqi, wa-al-maniyyi, wa-al-waladi”
Ibn Jurayj reported to us, from Mujāhid, concerning “Therein are purified spouses” [al-Baqara 2:25]. He said: “Purified of menstruation, feces, urine, mucus, phlegm, spittle, semen, and childbirth.”
أَنَا سُفْيَانُ، عَنْ أَبِي بَلْجٍ قَالَ: سَمِعْتُ الشَّعْبِيَّ قَالَ: «جِمَاعٌ مَا شَاءَ وَلَا وَلَدَ»
Anā sufyānu, ʿan Abī Baljin qāla: samiʿtu al-Shaʿbiyya qāla: “jimāʿun mā shāʾa walā walada”
Sufyān reported to us, from Abū Balj, who said: I heard al-Shaʿbī say: “Intercourse as much as one wishes, but no offspring.”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ قَالَ: «لِسَانُ أَهْلِ الْجَنَّةِ عَرَبِيٌّ»
Anā Saʿīdu bnu Abī Ayyūba qāla: ḥaddathanī ʿUqaylun, ʿani Ibni Shihābin qāla: “lisānu ahli al-jannati ʿarabiyyun”
Saʿīd ibn Abī Ayyūb reported to us: ʿUqayl narrated to me, from Ibn Shihāb, who said: “The language of the people of Paradise is Arabic.”
أَنَا سَلَمَةُ بْنُ نُبَيْطٍ، عَنِ الضَّحَّاكِ قَالَ: هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ، بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ، يَرَى الَّذِي قَدْ فُضِّلَ بِهِ فَضِيلَتَهُ، وَلَا يَرَى الَّذِي أَسْفَلُ مِنْهُ أَنَّهُ فُضِّلَ عَلَيْهِ أَحَدٌ مِنَ النَّاسِ "
Anā Salamatu bnu Nubayṭin, ʿani al-Ḍaḥḥāki qāla: hum darajātun ʿinda Allāhi, baʿḍuhum afḍalu min baʿḍin, yarā alladhī qad fuḍḍila bihi faḍīlatahu, walā yarā alladhī asfalu minhu annahu fuḍḍila ʿalayhi aḥadun mina al-nāsi "
Salama ibn Nubayṭ reported to us, from al-Ḍaḥḥāk, who said: “They have ranks before God, some higher than others. The one who has been favored sees his advantage, but the one below him does not perceive that anyone has been favored above him.”
أَنَا مِسْعَرٌ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنْ أَبِي الْأَحْوَصِ، {حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ} [الرَّحْمَٰنِ: ٧٢] قَالَ: «الدُّرُّ الْمُجَوَّفُ»
Anā Misʿarun, ʿan ʿabdi al-Maliki bni Maysarata, ʿan Abī al-Aḥwaṣi, {ḥūrun maqṣūrātun fī al-khiyāmi} [al-Raḥmāni: 72] qāla: “al-durru al-mujawwafu”
Misʿar reported to us, from ʿAbd al-Malik ibn Maysara, from Abū al-Aḥwaṣ, concerning “Fair companions secluded in tents” [al-Raḥmān 55:72]. He said: “Hollowed pearls.”
أَنَا سَعِيدٌ، عَنْ عُمَارَةَ بْنِ أَبِي حَفْصَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الدُّرُّ الْمُجَوَّفُ»
Anā Saʿīdun, ʿan ʿUmārata bni Abī Ḥafṣata qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “al-durru al-mujawwafu”
Saʿīd reported to us, from ʿUmāra ibn Abī Ḥafṣa, who said: The Messenger of God, may God bless him and grant him peace, said: “Hollowed pearls.”
أَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: «الْخَيْمَةُ دُرَّةٌ مُجَوَّفَةٌ ، فَرْسَخٌ فِي فَرْسَخٍ، لَهَا أَرْبَعَةُ آلَافِ مِصْرَاعٍ مِنْ ذَهَبٍ»
Anā Hammāmun, ʿan Qatādata, ʿan ʿIkrimata, ʿani Ibni ʿAbbāsin qāla: “al-khaymatu durratun mujawwafatun , farsakhun fī farsakhin, lahā arbaʿatu ālāfi miṣrāʿin min dhahabin”
Hammām reported to us, from Qatāda, from ʿIkrima, from Ibn ʿAbbās, who said: “The tent is a hollowed pearl, a parasang by a parasang, with four thousand door-leaves of gold.”
أَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ قَتَادَةَ، عَنْ خُلَيْدٍ الْعَصْرِيِّ، عَنْ أَبِي الدَّرْدَاءِ، وَلَمْ يُجَاوِزْ بِهِ خُلَيْدًا قَالَ: «الْخَيْمَةُ لُؤْلُؤَةٌ وَاحِدَةٌ، لَهَا سَبْعُونَ بَابًا كُلُّهَا دُرٌّ»
Anā Sulaymānu al-Taymiyyu, ʿan Qatādata, ʿan Khulaydin al-ʿaṣriyyi, ʿan Abī al-Dardāʾi, wa-lam yujāwiz bihi khulaydan qāla: “al-khaymatu luʾluʾatun wāḥidatun, lahā sabʿūna bāban kulluhā durrun”
Sulaymān al-Taymī reported to us, from Qatāda, from Khulayd al-ʿAṣrī, from Abū al-Dardāʾ—yet he did not carry the report beyond Khulayd—who said: “The tent is a single pearl with seventy doors, all of pearl.”
أَنَا سُلَيْمَانُ التَّيْمِيُّ، أَنَّ قَتَادَةَ، أَنَّ أَبَا هُرَيْرَةَ قَالَ: «حَائِطُ الْجَنَّةِ لَبِنَةٌ ذَهَبٌ، وَأُخْرَى فِضَّةٌ، وَرَضْرَاضُهَا اللُّؤْلُؤُ، وَدَرَجُهَا الْيَاقُوتُ، وَاللُّؤْلُؤُ»
Anā Sulaymānu al-Taymiyyu, anna Qatādata, anna Abā Hurayrata qāla: “ḥāʾiṭu al-jannati labinatun dhahabun, wa-ukhrā fiḍḍatun, wa-raḍrāḍuhā al-luʾluʾu, wa-darajuhā al-yāqūtu, wa-al-luʾluʾu”
Sulaymān al-Taymī reported to us that Qatāda, that Abū Hurayra said: “The wall of Paradise is one brick of gold and another of silver. Its gravel is pearl, and its steps are ruby and pearl.”
أَنَا مَعْمَرٌ، عَنْ قَتَادَةَ، عَنِ الْعَلَاءِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «حَائِطُ الْجَنَّةِ لَبِنَةٌ ذَهَبٌ، وَلَبِنَةٌ فِضَّةٌ، وَدَرَجُهَا اللُّؤْلُؤُ وَالْيَاقُوتُ» قَالَ: وَكُنَّا نُحَدَّثُ «أَنَّ رَضْرَاضَهَا اللُّؤْلُؤُ، وَتُرَابَهَا الزَّعْفَرَانُ»
Anā Maʿmarun, ʿan Qatādata, ʿani al-ʿalāʾi bni Ziyādin, ʿan Abī Hurayrata qāla: “ḥāʾiṭu al-jannati labinatun dhahabun, wa-labinatun fiḍḍatun, wa-darajuhā al-luʾluʾu wa-al-yāqūtu” qāla: wa-kunnā nuḥaddathu “anna raḍrāḍahā al-luʾluʾu, wa-turābahā al-zaʿfarānu”
Maʿmar reported to us, from Qatāda, from al-ʿAlāʾ ibn Ziyād, from Abū Hurayra, who said: “The wall of Paradise is a brick of gold and a brick of silver, and its steps are pearl and ruby.” He said: We used to be told, “Its gravel is pearl and its soil saffron.”
أَنَا ابْنُ أَبِي خَالِدٍ، عَنْ أَبِي صَالِحٍ، أَوِ السُّدِّيِّ فِي قَوْلِهِ: {كَأَنَّهُنَّ الْيَاقُوتُ} [الرَّحْمَٰنِ: ٥٨] وَالْمَرْجَانُ قَالَ: «بَيَاضُ اللُّؤْلُؤِ، وَصَفَاءُ الْيَاقُوتِ»
Anā Ibnu Abī Khālidin, ʿan Abī ṣāliḥin, awi al-Suddiyyi fī qawlihi: {kaʾannahunna al-yāqūtu} [al-Raḥmāni: 58] wa-al-marjānu qāla: “bayāḍu al-luʾluʾi, wa-ṣafāʾu al-yāqūti”
Ibn Abī Khālid reported to us, from Abū Ṣāliḥ, or al-Suddī, concerning His words, “As though they were rubies” [al-Raḥmān 55:58], “and coral.” He said: “The whiteness of pearls and the clarity of rubies.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ، عَنْ بُشَيْرِ بْنِ كَعْبٍ، أَوْ غَيْرِهِ قَالَ: «ذُكِرَ لَنَا أَنَّ الزَّوْجَةَ مِنْ أَزْوَاجِ أَهْلِ الْجَنَّةِ لَهَا سَبْعُونَ حُلَّةً فِي أَرَقِّ مِنْ شَفِّكُمْ هَٰذَا، يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ اللَّحْمِ»
Anā Sulaymānu bnu al-Mughīrati, ʿan Ḥumaydi bni Hilālin, ʿan Bushayri bni Kaʿbin, aw ghayrihi qāla: “dhukira lanā anna al-zawjata min azwāji ahli al-jannati lahā sabʿūna ḥullatan fī araqqi min shaffikum hādhā, yurā mukhkhu sāqihā min warāʾi al-laḥmi”
Sulaymān ibn al-Mughīra reported to us, from Ḥumayd ibn Hilāl, from Bushayr ibn Kaʿb, or someone else, who said: “We were told that a wife among the wives of the people of Paradise has seventy robes finer than this sheer cloth of yours; the marrow of her shin can be seen through the flesh.”
أَنَا رِشْدِينُ، عَنِ ابْنِ أَنْعُمٍ، عَنْ حِبَّانِ بْنِ أَبِي جَبَلَةَ «إِنَّ نِسَاءَ أَهْلِ الدُّنْيَا مَنْ دَخَلَتْ مِنْهُنَّ الْجَنَّةَ فُضِّلْنَ عَلَى الْحُورِ الْعِينِ بِمَا عَمِلْنَ فِي الدُّنْيَا»
Anā Rishdīnu, ʿani Ibni Anʿumin, ʿan Ḥibbāni bni Abī Jabalata “inna nisāʾa ahli al-dunyā man dakhalat minhunna al-jannata fuḍḍilna ʿalā al-ḥūri al-ʿīni bimā ʿamilna fī al-dunyā”
Rishdīn reported to us, from Ibn Anʿum, from Ḥibbān ibn Abī Jabala: “Those women of this world who enter Paradise are favored above the fair, wide-eyed companions because of what they did in this world.”
أَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ زَحْرٍ، عَنْ خَالِدِ بْنِ أَبِي عِمْرَانَ ، عَنْ أَبِي عَيَّاشٍ قَالَ: كُنَّا جُلُوسًا مَعَ كَعْبٍ فَقَالَ: «لَوْ أَنَّ يَدًا مِنَ الْحَوْرَاءِ تُدْلِي بِبَيَاضِهَا وَخَوَاتِمِهَا دُلِّيَتْ، لَأَضَاءَتْ لَهَا الْأَرْضُ كَمَا تُضِيءُ الشَّمْسُ لِأَهْلِ الدُّنْيَا» ، ثُمَّ قَالَ: «إِنَّمَا قُلْتُ يَدَهَا، فَكَيْفَ بِالْوَجْهِ بِبَيَاضِهِ، وَحُسْنِهِ وَجَمَالِهِ، وَتَاجِهِ بِيَاقُوتِهِ وَلُؤْلُؤِهِ وَزَبَرْجَدِهِ؟ وَلَوْ أَنَّ دَلْوًا مِنْ غِسْلِينَ دُلِّيَتْ لَمَاتَ مِنْ رِيحِهَا مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ»
Anā Yaḥyā bnu Ayyūba qāla: ḥaddathanī ʿUbaydu Allāhi bnu Zaḥrin, ʿan Khālidi bni Abī ʿImrāna , ʿan Abī ʿAyyāshin qāla: kunnā julūsan maʿa Kaʿbin faqāla: “law anna yadan mina al-ḥawrāʾi tudlī bibayāḍihā wa-khawātimihā dulliyat, laʾaḍāʾat lahā al-arḍu kamā tuḍīʾu al-shamsu liʾahli al-dunyā” , thumma qāla: “innamā qultu yadahā, fakayfa bi-al-wajhi bibayāḍihi, wa-ḥusnihi wa-jamālihi, wa-tājihi biyāqūtihi wa-luʾluʾihi wa-zabarjadihi? wa-law anna dalwan min ghislīna dulliyat lamāta min rīḥihā mā bayna al-mashriqi wa-al-maghribi”
Yaḥyā ibn Ayyūb reported to us: ʿUbayd Allāh ibn Zaḥr narrated to me, from Khālid ibn Abī ʿImrān, from Abū ʿAyyāsh, who said: We were sitting with Kaʿb, and he said: “If the hand of a fair companion were lowered with its whiteness and rings, the earth would be illuminated by it as the sun illuminates the people of this world.” Then he said: “I have spoken only of her hand. What, then, of her face, with its whiteness, loveliness, beauty, and crown with its rubies, pearls, and chrysolite? If a bucket of ghislīn were lowered, everything between east and west would die from its stench.”
أَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: «غَدْوَةٌ فِي سَبِيلِ اللَّهِ، أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسٍ» أَوْ قَالَ «قَيْدُ أَحَدِكُمْ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوْ أَنَّ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ اطَّلَعَتْ إِلَى الْأَرْضِ لَأَضَاءَتْ مَا بَيْنَهَا، وَلَنَصِيفُهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»
Anā Ḥumaydun al-Ṭawīlu, ʿan Anasi bni Mālikin qāla: “ghadwatun fī sabīli Allāhi, aw rawḥatun khayrun mina al-dunyā wa-mā fīhā, wa-laqābu qawsin” aw qāla “qaydu aḥadikum fī al-jannati khayrun mina al-dunyā wa-mā fīhā, wa-law anna imraʾatan min nisāʾi ahli al-jannati iṭṭalaʿat ilā al-arḍi laʾaḍāʾat mā baynahā, wa-lanaṣīfuhā khayrun mina al-dunyā wa-mā fīhā”
Ḥumayd al-Ṭawīl reported to us, from Anas ibn Mālik, who said: “A morning’s journey in God’s cause, or an evening’s journey, is better than this world and everything in it. A bow’s span”—or he said, “the space one of you occupies”—“in Paradise is better than this world and everything in it. If a woman from among the women of Paradise looked toward the earth, she would illuminate the space between, and her veil is better than this world and everything in it.”
أَنَا رِشْدِينُ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَنْظُرُ إِلَى وَجْهِهِ فِي خَدِّهَا أَصْفَى مِنَ الْمِرْآةِ، وَإِنَّ أَدْنَى لُؤْلُؤَةٍ عَلَيْهَا لَتُضِيءُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، وَإِنَّهُ لَيَكُونُ عَلَيْهَا سَبْعُونَ ثَوْبًا يَنْفُذُهَا بَصَرُهُ حَتَّى يَرَى مُخَّ سَاقِهَا مِنْ وَرَاءِ ذَٰلِكَ»
Anā Rishdīnu, ʿan ʿAmri bni al-Ḥārithi, ʿan Abī al-Samḥi, ʿan Abī al-Haythami, ʿan Abī Saʿīdin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “yanẓuru ilā wajhihi fī khaddihā aṣfā mina al-mirʾāti, wa-inna adnā luʾluʾatin ʿalayhā latuḍīʾu mā bayna al-mashriqi wa-al-maghribi, wa-innahu layakūnu ʿalayhā sabʿūna thawban yanfudhuhā baṣaruhu ḥattā yarā mukhkha sāqihā min warāʾi dhālika”
Rishdīn reported to us, from ʿAmr ibn al-Ḥārith, from Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd, from the Prophet, may God bless him and grant him peace, who said: “He sees his face in her cheek more clearly than in a mirror. The smallest pearl upon her would illuminate all between east and west. She may be wearing seventy garments, yet his gaze penetrates them until he sees the marrow of her shin through them.”
أَنَا مَعْمَرٌ، عَنِ الْحَكَمِ بْنِ أَبَانَ، عَنْ عِكْرِمَةَ قَالَ: «إِنَّ الرَّجُلَ مِنْ أَهْلِ الْجَنَّةِ يَرَى وَجْهَهُ فِي وَجْهِ صَاحِبَتِهِ، وَتَرَى وَجْهَهَا فِي وَجْهِهِ، وَيَرَى وَجْهَهُ فِي نَحْرِهَا، وَتَرَى وَجْهَهَا فِي نَحْرِهِ، وَيَرَى وَجْهَهُ فِي مِعْصَمِهَا، وَتَرَى وَجْهَهَا فِي سَاعِدِهِ، وَيَرَى وَجْهَهُ فِي سَاقِهَا، وَتَرَى وَجْهَهَا فِي سَاقِهِ، وَتَلْبَسُ حُلَّةً تَلَوَّنُ فِي سَاعَةٍ سَبْعِينَ لَوْنًا»
Anā Maʿmarun, ʿani al-Ḥakami bni Abāna, ʿan ʿIkrimata qāla: “inna al-rajula min ahli al-jannati yarā wajhahu fī wajhi ṣāḥibatihi, wa-tarā wajhahā fī wajhihi, wa-yarā wajhahu fī naḥrihā, wa-tarā wajhahā fī naḥrihi, wa-yarā wajhahu fī miʿṣamihā, wa-tarā wajhahā fī sāʿidihi, wa-yarā wajhahu fī sāqihā, wa-tarā wajhahā fī sāqihi, wa-talbasu ḥullatan talawwanu fī sāʿatin sabʿīna lawnan”
Maʿmar reported to us, from al-Ḥakam ibn Abān, from ʿIkrima, who said: “A man of Paradise sees his face in his companion’s face, and she sees her face in his; he sees his face in her throat, and she sees her face in his; he sees his face in her wrist, and she sees her face in his forearm; he sees his face in her shin, and she sees her face in his. She wears a robe that changes into seventy colors in an hour.”
أَنَا مَعْمَرٌ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ الْأَوْدِيِّ، عَنِ ابْنِ مَسْعُودٍ قَالَ: «إِنَّ الْمَرْأَةَ مِنَ الْحُورِ الْعِينِ لَيُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ اللَّحْمِ وَالْعَظْمِ مِنْ تَحْتِ سَبْعِينَ حُلَّةً، كَمَا يُرَى الشَّرَابُ الْأَحْمَرُ فِي الزُّجَاجَةِ الْبَيْضَاءِ»
Anā Maʿmarun, ʿan Abī Isḥāqa, ʿan ʿAmri bni Maymūnin al-Awdiyyi, ʿani Ibni masʿūdin qāla: “inna al-marʾata mina al-ḥūri al-ʿīni layurā mukhkhu sāqihā min warāʾi al-laḥmi wa-al-ʿaẓmi min taḥti sabʿīna ḥullatan, kamā yurā al-sharābu al-aḥmaru fī al-zujājati al-bayḍāʾi”
Maʿmar reported to us, from Abū Isḥāq, from ʿAmr ibn Maymūn al-Awdī, from Ibn Masʿūd, who said: “The marrow of the shin of a woman among the fair, wide-eyed companions can be seen through flesh and bone, beneath seventy robes, just as a red drink can be seen in a clear glass.”
أَنَا الْأَوْزَاعِيُّ، عَنْ حَسَّانَ بْنِ عَطِيَّةَ، عَنْ سَعِيدِ بْنِ عَامِرٍ قَالَ: «لَوْ أَنَّ خَيْرَةً مِنْ خَيْرَاتٍ حِسَانٍ اطَّلَعَتْ مِنَ السَّمَاءِ لَأَضَاءَتْ لَهَا، وَلَقَهَرَ ضَوْءُ وَجْهِهَا الشَّمْسَ وَالْقَمَرَ، وَلَنَصِيفٌ تُكْسَاهُ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»
Anā al-Awzāʿiyyu, ʿan Ḥassāna bni ʿAṭiyyata, ʿan Saʿīdi bni ʿĀmirin qāla: “law anna khayratan min khayrātin Ḥisānin iṭṭalaʿat mina al-samāʾi laʾaḍāʾat lahā, wa-laqahara ḍawʾu wajhihā al-shamsa wa-al-qamara, wa-lanaṣīfun tuksāhu khayrun mina al-dunyā wa-mā fīhā”
Al-Awzāʿī reported to us, from Ḥassān ibn ʿAṭiyya, from Saʿīd ibn ʿĀmir, who said: “If one of the fair and beautiful companions looked down from heaven, it would be illuminated by her, and the light of her face would overpower the sun and moon. A veil with which she is clothed is better than this world and everything in it.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْمُهَزِّمِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: «إِنَّ دَارَ الْمُؤْمِنِ فِي الْجَنَّةِ مِنْ لُؤْلُؤَةٍ فِيهَا أَرْبَعُونَ بَيْتًا، فِي وَسَطِهَا شَجَرَةٌ تُنْبِتُ الْحُلَلَ، فَيَذْهَبُ فَيَأْخُذُ بِإِصْبَعِهِ سَبْعِينَ حُلَّةً مُنَظَّمَةً بِاللُّؤْلُؤِ، وَالزَّبَرْجَدِ، وَالْمَرْجَانِ»
Anā Ḥammādu bnu Salamata, ʿan Abī al-Muhazzimi qāla: samiʿtu Abā Hurayrata yaqūlu: “inna dāra al-Muʾmini fī al-jannati min luʾluʾatin fīhā arbaʿūna baytan, fī wasaṭihā shajaratun tunbitu al-ḥulala, fayadhhabu fayaʾkhudhu biʾiṣbaʿihi sabʿīna ḥullatan munaẓẓamatan bi-al-luʾluʾi, wa-al-zabarjadi, wa-al-marjāni”
Ḥammād ibn Salama reported to us, from Abū al-Muhazzim, who said: I heard Abū Hurayra say: “The believer’s dwelling in Paradise is made from a pearl and contains forty rooms. In its midst is a tree that produces garments. He goes and takes with one finger seventy robes strung with pearls, chrysolite, and coral.”
أَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ سُلَيْمِ بْنِ عَامِرٍ قَالَ: كَانَ أَصْحَابُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُونَ: إِنَّهُ. . . بِالْأَعْرَابِ وَمَسَائِلِهِمْ، قَالَ: أَقْبَلَ أَعْرَابِيٌّ يَوْمًا، فَقَالَ: يَا رَسُولَ اللَّهِ، لَقَدْ ذَكَرَ اللَّهُ فِي الْجَنَّةِ شَجَرَةً مُؤْذِيَةً، وَمَا كُنْتُ أَرَى فِي الْجَنَّةِ شَجَرَةً تُؤْذِي صَاحِبَهَا، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «وَمَا هِيَ؟» قَالَ: السِّدْرَةُ، فَإِنَّ لَهُ شَوْكًا مُؤْذِيًا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ أَوَلَيْسَ يَقُولُ: {سِدْرٍ مَخْضُودٍ} [الْوَاقِعَةِ: ٢٨] خَضَّدَ اللَّهُ شَوْكَهُ، فَجَعَلَ مَكَانَ كُلِّ شَوْكَةٍ ثَمَرَةً، فَإِنَّهَا لَتُنْبِتُ ثَمَرًا لَقِنْوٌ مِنَ الثَّمَرِ مِنْهَا عَلَى اثْنَيْنِ وَسَبْعِينَ لَوْنًا، طَعَامٌ مَا فِيهِ لَوْنٌ يُشْبِهُ الْآخَرَ ”
Anā Ṣafwānu bnu ʿAmrin, ʿan Sulaymi bni ʿĀmirin qāla: kāna aṣḥābu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama yaqūlūna: innahu. . . bi-al-aʿrābi wa-masāʾilihim, qāla: aqbala aʿrābiyyun yawman, faqāla: yā rasūla Allāhi, laqad dhakara Allāhu fī al-jannati shajaratan muʾdhiyatan, wa-mā kuntu arā fī al-jannati shajaratan tuʾdhī ṣāḥibahā, qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “wa-mā hiya?” qāla: al-sidratu, faʾinna lahu shawkan muʾdhiyan, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “ awalaysa yaqūlu: {sidrin makhḍūdin} [al-wāqiʿati: 28] khaḍḍada Allāhu shawkahu, fajaʿala makāna kulli shawkatin thamaratan, faʾinnahā latunbitu thamaran laqinwun mina al-thamari minhā ʿalā ithnayni wa-sabʿīna lawnan, ṭaʿāmun mā fīhi lawnun yushbihu al-ākhara ”
Ṣafwān ibn ʿAmr reported to us, from Sulaym ibn ʿĀmir, who said: The Prophet’s companions, may God bless him and grant him peace, used to say: “Indeed … the Bedouins and their questions.” He said: One day a Bedouin came and said, “Messenger of God, God has mentioned a harmful tree in Paradise, although I did not think there could be a tree in Paradise that harms its owner.” The Messenger of God, may God bless him and grant him peace, said, “Which is it?” He said, “The lote tree, for it has harmful thorns.” The Messenger of God, may God bless him and grant him peace, said: “Does He not say, ‘Thornless lote trees’ [al-Wāqiʿa 56:28]? God has removed its thorns and put a fruit in place of every thorn. It produces fruit such that one cluster contains seventy-two varieties, food of which no variety resembles another.”
أَنَا مُجَالِدٌ، عَنِ الشَّعْبِيِّ قَالَ: أَتَى أَعْرَابِيٌّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ، أَرَأَيْتَ ثِيَابَ أَهْلِ الْجَنَّةِ أَنَعْمَلُهَا بِأَيْدِينَا؟ فَضَحِكَ الْقَوْمُ، فَقَالَ رَسُولُ اللَّهِ: «مَا يُضْحِكُكُمْ مِنْ جَاهِلٍ سَأَلَ عَالِمًا؟ وَلَٰكِنَّهَا ثَمَرَاتٌ»
Anā Mujālidun, ʿani al-Shaʿbiyyi qāla: atā aʿrābiyyun rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama faqāla: yā rasūla Allāhi, araʾayta thiyāba ahli al-jannati anaʿmaluhā biʾaydīnā? faḍaḥika al-qawmu, faqāla rasūlu Allāhi: “mā yuḍḥikukum min jāhilin saʾala ʿāliman? wa-lākinnahā thamarātun”
Mujālid reported to us, from al-Shaʿbī, who said: A Bedouin came to the Messenger of God, may God bless him and grant him peace, and said, “Messenger of God, tell me about the clothes of the people of Paradise: do we make them with our own hands?” The people laughed. The Messenger of God said, “Why do you laugh at someone who does not know asking someone who knows? Rather, they are fruits.”
أَنَا مَعْمَرٌ، عَنِ الْأَشْعَثِ بْنِ عَبْدِ اللَّهِ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: “ فِي الْجَنَّةِ شَجَرَةٌ يُقَالُ لَهَا طُوبَى، يَقُولُ اللَّهُ لَهَا: تَفَتَّقِي لِعَبْدِي عَمَّا شَاءَ فَتَفَتَّقُ لَهُ عَنْ فَرَسٍ بِسَرْجِهِ، وَلِجَامِهِ، وَهَيْئَتِهِ كَمَا شَاءَ، وَتَفَتَّقُ عَنِ الرَّاحِلَةِ بِرَحْلِهَا، وَزِمَامِهَا وَهَيْئَتِهَا كَمَا شَاءَ، وَعَنِ النَّجَائِبِ وَالثِّيَابِ ”
Anā Maʿmarun, ʿani al-Ashʿathi bni ʿabdi Allāhi, ʿan Shahri bni Ḥawshabin, ʿan Abī Hurayrata qāla: “ fī al-jannati shajaratun yuqālu lahā Ṭūbā, yaqūlu Allāhu lahā: tafattaqī liʿabdī ʿammā shāʾa fatafattaqu lahu ʿan farasin bisarjihi, wa-lijāmihi, wa-hayʾatihi kamā shāʾa, wa-tafattaqu ʿani al-rāḥilati biraḥlihā, wa-zimāmihā wa-hayʾatihā kamā shāʾa, wa-ʿani al-najāʾibi wa-al-thiyābi ”
Maʿmar reported to us, from al-Ashʿath ibn ʿAbd Allāh, from Shahr ibn Ḥawshab, from Abū Hurayra, who said: “In Paradise there is a tree called Ṭūbā. God says to it, ‘Open up for My servant to reveal whatever he wishes.’ It opens for him to reveal a horse with its saddle, bridle, and appearance just as he wishes; it opens to reveal a riding camel with its saddle, halter, and appearance just as he wishes, and fine mounts and clothes.”
أَنَا شُعْبَةُ، عَنْ رَجُلٍ قَدْ سَمَّاهُ، شَكَّ أَبُو إِسْمَاعِيلَ فِي اسْمِ الرَّجُلِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، يُحَدِّثُ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا سَبْعِينَ، أَوْ قَالَ: مِائَةَ سَنَةٍ، وَهِيَ شَجَرَةُ الْخُلْدِ ”
Anā Shuʿbatu, ʿan rajulin qad sammāhu, shakka Abū Ismāʿīla fī ismi al-rajuli qāla: samiʿtu Abā Hurayrata, yuḥaddithu, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ inna fī al-jannati shajaratan yasīru al-rākibu fī ẓillihā sabʿīna, aw qāla: miʾata sanatin, wahiya shajaratu al-khuldi ”
Shuʿba reported to us, from a man whom he named—Abū Ismāʿīl was uncertain about the man’s name—who said: I heard Abū Hurayra narrate from the Prophet, may God bless him and grant him peace, who said: “In Paradise there is a tree in whose shade a rider travels for seventy,” or he said, “a hundred years. It is the Tree of Eternity.”
أَنَا ابْنُ أَبِي خَالِدٍ، عَنْ زِيَادٍ، مَوْلَى بَنِي مَخْزُومٍ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: “ إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ سَنَةٍ، فَاقْرَءُوا إِنْ شِئْتُمْ {وَظِلٍّ مَمْدُودٍ} [الْوَاقِعَةِ: ٣٠] ”، فَبَلَغَ ذَٰلِكَ كَعْبًا، فَقَالَ: «صَدَقَ وَالَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى لِسَانِ مُوسَى، وَالْقُرْآنَ عَلَى مُحَمَّدٍ لَوْ أَنَّ رَجُلًا رَكِبَ حِقَّةً أَوْ جَذَعَةً ثُمَّ دَارَ بِأَصْلِ تِلْكَ الشَّجَرَةِ مَا بَلَغَهَا حَتَّى يَسْقُطَ هَرَمًا، إِنَّ اللَّهَ غَرَسَهَا بِيَدِهِ، وَنَفَخَ فِيهَا مِنْ رُوحِهِ، وَإِنَّ أَفْنَانَهَا لَمِنْ وَرَاءِ سُورِ الْجَنَّةِ، وَمَا فِي الْجَنَّةِ مِنْ نَهَرٍ إِلَّا وَهُوَ يَخْرُجُ مِنْ أَصْلِ تِلْكَ الشَّجَرَةِ»
Anā Ibnu Abī Khālidin, ʿan Ziyādin, mawlā banī Makhzūmin samiʿa Abā Hurayrata yaqūlu: “ inna fī al-jannati shajaratan yasīru al-rākibu fī ẓillihā miʾata sanatin, fa-iqraʾū in shiʾtum {wa-ẓillin mamdūdin} [al-wāqiʿati: 30] ”, fabalagha dhālika kaʿban, faqāla: “ṣadaqa wa-alladhī anzala al-tawrāta ʿalā lisāni Mūsā, wa-al-qurʾāna ʿalā muḥammadin law anna rajulan rakiba ḥiqqatan aw jadhaʿatan thumma dāra biʾaṣli tilka al-shajarati mā balaghahā ḥattā yasquṭa haraman, inna Allāha gharasahā biyadihi, wa-nafakha fīhā min rūḥihi, wa-inna afnānahā lamin warāʾi sūri al-jannati, wa-mā fī al-jannati min naharin illā wahuwa yakhruju min aṣli tilka al-shajarati”
Ibn Abī Khālid reported to us, from Ziyād, the client of the Banū Makhzūm, who heard Abū Hurayra say: “In Paradise there is a tree in whose shade a rider travels for a hundred years. Recite, if you wish, ‘And extended shade’ [al-Wāqiʿa 56:30].” This reached Kaʿb, who said: “He has spoken truly, by Him who revealed the Torah upon the tongue of Moses and the Qurʾān to Muḥammad! If a man mounted a young she-camel of three or four years, then rode around the base of that tree, he would not complete it before falling from old age. God planted it with His hand and breathed into it of His spirit. Its branches extend beyond the walls of Paradise, and no river in Paradise exists but that it flows from the base of that tree.”
أَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ حَسَّانَ بْنِ أَبِي الْأَشْرَسِ، عَنْ مُغِيثِ بْنِ سُمَيٍّ قَالَ: “ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ لَيْسَ فِي الْجَنَّةِ دَارٌ إِلَّا فِيهَا. . . مِنْهَا، فَيَجِيءُ الطَّائِرُ فَيَقَعُ، فَيَدْعُوهُ فَيَأْكُلُ مِنْ أَحَدِ جَنْبَيْهِ قَدِيدًا، وَمِنَ الْآخَرِ شِوَاءً، ثُمَّ يَقُولُ: طِرْ فَيَطِيرُ ”
Anā sufyānu, ʿan manṣūrin, ʿan Ḥassāna bni Abī al-ashrasi, ʿan Mughīthi bni Sumayyin qāla: “ Ṭūbā shajaratun fī al-jannati laysa fī al-jannati dārun illā fīhā. . . minhā, fayajīʾu al-ṭāʾiru fayaqaʿu, fayadʿūhu fayaʾkulu min aḥadi janbayhi qadīdan, wa-mina al-ākhari shiwāʾan, thumma yaqūlu: ṭir fayaṭīru ”
Sufyān reported to us, from Manṣūr, from Ḥassān ibn Abī al-Ashras, from Mughīth ibn Sumayy, who said: “Ṭūbā is a tree in Paradise. There is no dwelling in Paradise without … from it. A bird comes and alights. He calls it and eats dried meat from one side and roasted meat from the other. Then he says, ‘Fly,’ and it flies away.”
أَنَا. . . عَنِ الضَّحَّاكِ قَالَ: رَفْرَفٍ خُضْرٍ قَالَ الْمَحَابِسُ:، الْعَبْقَرِيُّ: الزَّرَابِيُّ، وَالْإِسْتَبْرَقُ: الدِّيبَاجُ الْغَلِيظُ، وَهُوَ بِلُغَةِ الْعَجَمِ اِسْتَبْرَهْ "
Anā. . . ʿani al-Ḍaḥḥāki qāla: rafrafin khuḍrin qāla al-maḥābisu:, al-ʿabqariyyu: al-zarābiyyu, wa-al-istabraqu: al-dībāju al-ghalīẓu, wahuwa bilughati al-ʿajami istabrah "
… reported to us, from al-Ḍaḥḥāk, who said concerning “green rafraf”: “Coverlets.” ʿAbqarī: carpets. Istabraq: thick brocade; in the language of the Persians it is istabrah.
أَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: “ {رَفْرَفٍ خُضْرٍ} [الرَّحْمَٰنِ: ٧٦] قَالَ: رِيَاضُ الْجَنَّةِ، قَالَ: {وَعَبْقَرِيٍّ حِسَانٍ} [الرَّحْمَٰنِ: ٧٦] قَالَ: عِتَاقُ الزَّرَابِيِّ ”
Anā Hushaymun, ʿan Abī Bishrin, ʿan Saʿīdi bni Jubayrin qāla: “ {rafrafin khuḍrin} [al-Raḥmāni: 76] qāla: riyāḍu al-jannati, qāla: {wa-ʿabqariyyin Ḥisānin} [al-Raḥmāni: 76] qāla: ʿitāqu al-zarābiyyi ”
Hushaym reported to us, from Abū Bishr, from Saʿīd ibn Jubayr, who said concerning “green rafraf” [al-Raḥmān 55:76]: “The meadows of Paradise.” Concerning “beautiful ʿabqarī” [al-Raḥmān 55:76], he said: “Choice carpets.”
أَنَا سُفْيَانُ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ سَابِطٍ قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، أَفِي الْجَنَّةِ خَيْلٌ؟ فَإِنِّي أُحِبُّ الْخَيْلَ قَالَ: «إِنْ يُدْخِلْكَ اللَّهُ الْجَنَّةَ فَلَا تَشَاءُ أَنْ تَرْكَبَ فَرَسًا مِنْ يَاقُوتَةٍ حَمْرَاءَ، فَيَطِيرُ بِكَ فِي أَيِّ الْجَنَّةِ شِئْتَ إِلَّا فَعَلْتَ» ، فَقَالَ الْأَعْرَابِيُّ: يَا رَسُولَ اللَّهِ، أَفِي الْجَنَّةِ إِبِلٌ فَإِنِّي أُحِبُّ الْإِبِلَ؟ فَقَالَ: «يَا أَعْرَابِيُّ، إِنْ أَدْخَلَكَ اللَّهُ الْجَنَّةَ أَصَبْتَ فِيهَا مَا اشْتَهَتْ نَفْسُكَ وَلَذَّتْ عَيْنُكَ»
Anā sufyānu, ʿan ʿAlqamata bni Marthadin, ʿan ʿabdi al-Raḥmāni bni Sābiṭin qāla: qāla rajulun: yā rasūla Allāhi, afī al-jannati khaylun? faʾinnī uḥibbu al-khayla qāla: “in yudkhilka Allāhu al-jannata falā tashāʾu an tarkaba farasan min yāqūtatin ḥamrāʾa, fayaṭīru bika fī ayyi al-jannati shiʾta illā faʿalta” , faqāla al-aʿrābiyyu: yā rasūla Allāhi, afī al-jannati ibilun faʾinnī uḥibbu al-ibila? faqāla: “yā aʿrābiyyu, in adkhalaka Allāhu al-jannata aṣabta fīhā mā ishtahat nafsuka wa-ladhdhat ʿaynuka”
Sufyān reported to us, from ʿAlqama ibn Marthad, from ʿAbd al-Raḥmān ibn Sābiṭ, who said: A man said, “Messenger of God, are there horses in Paradise? I love horses.” He said, “If God admits you to Paradise, whenever you wish to ride a horse of red ruby that flies with you wherever you wish in Paradise, you will do so.” The Bedouin said, “Messenger of God, are there camels in Paradise? I love camels.” He said, “Bedouin, if God admits you to Paradise, you will find there whatever your soul desires and your eye delights in.”
قَالَ: وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا أَصَابَتْ أَحَدُكُمْ مُصِيبَةٌ فَلْيَذْكُرْ مُصَابَهُ بِي، وَلْيُعَزِّهِ ذَٰلِكَ مِنْ مُصِيبَتِهِ بِي»
Qāla: wa-qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “idhā aṣābat aḥadukum muṣībatun falyadhkur muṣābahu bī, wa-lyuʿazzihi dhālika min muṣībatihi bī”
He said: The Messenger of God, may God bless him and grant him peace, also said: “When a calamity befalls one of you, let him remember his loss of me, and let that console him in his loss of me.”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: حَدَّثَنِي أَبُو هَانِئٍ الْخَوْلَانِيُّ، عَنْ مُسْلِمِ بْنِ يَسَارٍ، أَنَّ عُثْمَانَ، سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: «إِنَّ فِي الْجَنَّةِ سُفُنًا مَقَاذِفُهَا مِنْ ذَهَبٍ»
Anā Saʿīdu bnu Abī Ayyūba qāla: ḥaddathanī Abū Hāniʾin al-Khawlāniyyu, ʿan Muslimi bni Yasārin, anna ʿUthmāna, samiʿa Abā Hurayrata yaqūlu: “inna fī al-jannati sufunan maqādhifuhā min dhahabin”
Saʿīd ibn Abī Ayyūb reported to us: Abū Hāniʾ al-Khawlānī narrated to me, from Muslim ibn Yasār, that ʿUthmān heard Abū Hurayra say: “In Paradise there are ships whose oars are made of gold.”
أَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَعْدَدْتُ لِعِبَادِيَ الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ، وَلَا أُذُنٌ سَمِعَتْ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ ”
Anā Maʿmarun, ʿan Hammāmi bni Munabbihin, ʿan Abī Hurayrata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: “ qāla Allāhu tabāraka wa-taʿālā: aʿdadtu liʿibādiya al-ṣāliḥīna mā lā ʿaynun raʾat, walā udhunun samiʿat, walā khaṭara ʿalā qalbi Basharin ”
Maʿmar reported to us, from Hammām ibn Munabbih, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, who said: “God, blessed and exalted, said: ‘I have prepared for My righteous servants what no eye has seen, no ear has heard, and what has never occurred to a human heart.’”
أَنَا مَعْمَرٌ، عَنْ رَجُلٍ، عَنْ أَبِي قِلَابَةَ قَالَ: “ يُؤْتَوْنَ بِالطَّعَامِ وَالشَّرَابِ،. . . فَإِذَا أُتُوا بِالشَّرَابِ الطَّهُورِ، فَيَشْرَبُونَ فَتَضْمُرُ لِذَٰلِكَ بُطُونُهُمْ، وَيَفِيضُ عَرَقًا مِنْ جُلُودِهِمْ. . . مِسْكٌ، ثُمَّ قَرَأَ: {شَرَابًا طَهُورًا} [الْإِنْسَانِ: ٢١] ”
Anā Maʿmarun, ʿan rajulin, ʿan Abī Qilābata qāla: “ yuʾtawna bi-al-ṭaʿāmi wa-al-sharābi,. . . faʾidhā utū bi-al-sharābi al-ṭahūri, fayashrabūna fataḍmuru lidhālika buṭūnuhum, wa-yafīḍu ʿaraqan min julūdihim. . . miskun, thumma qaraʾa: {sharāban ṭahūran} [al-insāni: 21] ”
Maʿmar reported to us, from a man, from Abū Qilāba, who said: “They are brought food and drink … When they are brought the purifying drink, they drink, and their bellies shrink because of it. It flows as sweat from their skins … musk.” Then he recited: “A purifying drink” [al-Insān 76:21].
أَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ مَالِكِ بْنِ الْحَارِثِ، فِي قَوْلِهِ {وَمِزَاجُهُ مِنْ تَسْنِيمٍ عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ} [الْمُطَفِّفِينَ: ٢٨] قَالَ: «هِيَ عَيْنٌ يَشْرَبُ بِهَا الْمُقَرَّبُونَ صِرْفًا، وَيُمْزَجُ مِنْهَا لِأَصْحَابِ الْيَمِينِ»
Anā sufyānu, ʿan manṣūrin, ʿan Māliki bni al-Ḥārithi, fī qawlihi {wa-mizājuhu min Tasnīmin ʿaynan yashrabu bihā al-muqarrabūna} [al-muṭaffifīna: 28] qāla: “hiya ʿaynun yashrabu bihā al-muqarrabūna ṣirfan, wa-yumzaju minhā liʾaṣḥābi al-yamīni”
Sufyān reported to us, from Manṣūr, from Mālik ibn al-Ḥārith, concerning His words, “Its mixture is from Tasnīm, a spring from which those brought near drink” [al-Muṭaffifīn 83:28]. He said: “It is a spring from which those brought near drink pure, and some of it is mixed for the companions of the right.”
أَنَا رَجُلٌ، عَنْ جَابِرٍ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ سَابِطٍ قَالَ: قَالَ أَبُو الدَّرْدَاءِ: {خِتَامُهُ مِسْكٌ} [الْمُطَفِّفِينَ: ٢٦] قَالَ: «شَرَابٌ أَبْيَضُ مِثْلُ الْفِضَّةِ يَخْتِمُونَ بِهَا آخِرَ أَشْرِبَتِهِمْ، لَوْ أَنَّ رَجُلًا مِنْ أَهْلِ الدُّنْيَا أَدْخَلَ فِيهِ يَدَهُ ثُمَّ أَخْرَجَهَا لَمْ يَبْقَ ذُو رُوحٍ إِلَّا وَجَدَ رِيحَ طِيبِهَا»
Anā rajulun, ʿan Jābirin, ʿan ʿabdi al-Raḥmāni bni Sābiṭin qāla: qāla Abū al-Dardāʾi: {khitāmuhu miskun} [al-muṭaffifīna: 26] qāla: “sharābun abyaḍu mithlu al-fiḍḍati yakhtimūna bihā ākhira ashribatihim, law anna rajulan min ahli al-dunyā adkhala fīhi yadahu thumma akhrajahā lam yabqa dhū rūḥin illā wajada rīḥa ṭībihā”
A man reported to us, from Jābir, from ʿAbd al-Raḥmān ibn Sābiṭ, who said: Abū al-Dardāʾ said concerning “Its seal is musk” [al-Muṭaffifīn 83:26]: “A white drink like silver, with which they conclude their drinks. If a man of this world put his hand into it and then withdrew it, no living being would remain without smelling its fragrance.”
أَنَا سُفْيَانُ، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، عَنْ زَيْدِ بْنِ مُعَاوِيَةَ، عَنْ عَلْقَمَةَ بْنِ قَيْسٍ، عَنِ ابْنِ مَسْعُودٍ قَالَ: {خِتَامُهُ مِسْكٌ} [الْمُطَفِّفِينَ: ٢٦] قَالَ: «خِلْطُهُ وَلَيْسَ بِخَاتِمٍ يُخْتَمُ»
Anā sufyānu, ʿan ashʿatha bni Abī al-Shaʿthāʾi, ʿan Zaydi bni Muʿāwiyata, ʿan ʿAlqamata bni Qaysin, ʿani Ibni masʿūdin qāla: {khitāmuhu miskun} [al-muṭaffifīna: 26] qāla: “khilṭuhu wa-laysa bikhātimin yukhtamu”
Sufyān reported to us, from Ashʿath ibn Abī al-Shaʿthāʾ, from Zayd ibn Muʿāwiya, from ʿAlqama ibn Qays, from Ibn Masʿūd, who said concerning “Its seal is musk” [al-Muṭaffifīn 83:26]: “Its mixture; it is not a seal used for sealing.”
أَنَا مُبَارَكُ بْنُ فَضَالَةَ، عَنِ الْحَسَنِ، أَنَّهُ ذَكَرَ هَٰذِهِ الْآيَةَ {أَفَمَا نَحْنُ بِمَيِّتِينَ} [الصَّافَّاتِ: ٥٨] قَالَ: «عَلِمُوا وَاللَّهِ أَنَّ كُلَّ نَعِيمٍ بَعْدَهُ الْمَوْتُ أَنَّهُ يَقْطَعُهُ» ، فَقَالُوا: {أَفَمَا نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا الْأُولَى وَمَا نَحْنُ بِمُعَذَّبِينَ} [الصَّافَّاتِ: ٥٩] قِيلَ: لَا، قَالُوا: {إِنْ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ} [الصَّافَّاتِ: ٦٠]
Anā Mubāraku bnu Faḍālata, ʿani al-Ḥasani, annahu dhakara hādhihi al-āyata {afamā naḥnu bimayyitīna} [al-ṣāffāti: 58] qāla: “ʿalimū wa-Allāhi anna kulla Naʿīmin baʿdahu al-mawtu annahu yaqṭaʿuhu” , faqālū: {afamā naḥnu bimayyitīna illā mawtatanā al-ūlā wa-mā naḥnu bimuʿadhdhabīna} [al-ṣāffāti: 59] qīla: lā, qālū: {in hādhā lahuwa al-fawzu al-ʿaẓīmu} [al-ṣāffāti: 60]
Mubārak ibn Faḍāla reported to us, from al-Ḥasan, that he mentioned this verse: “Are we then not to die?” [al-Ṣāffāt 37:58]. He said: “By God, they knew that every delight followed by death is cut off by it.” So they said: “Are we then not to die, except for our first death, nor to be punished?” [al-Ṣāffāt 37:59]. They were told, “No.” They said: “This is indeed the supreme triumph” [al-Ṣāffāt 37:60].
أَنَا سُفْيَانُ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، أَنَّهُ حَدَّثَهُمْ: قَالَ رَجُلٌ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيَنَامُ أَهْلُ الْجَنَّةِ؟ فَقَالَ: «النَّوْمُ أَخُو الْمَوْتِ، وَلَا يَمُوتُ أَهْلُ الْجَنَّةِ»
Anā sufyānu, ʿan muḥammadi bni al-Munkadiri, annahu ḥaddathahum: qāla rajulun lirasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama: ayanāmu ahlu al-jannati? faqāla: “al-nawmu akhū al-mawti, walā yamūtu ahlu al-jannati”
Sufyān reported to us, from Muḥammad ibn al-Munkadir, who narrated to them: A man said to the Messenger of God, may God bless him and grant him peace, “Do the people of Paradise sleep?” He said: “Sleep is the brother of death, and the people of Paradise do not die.”
أَنَا عُمَيْرُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ قَالَ: حَدَّثَنِي أَبِي، عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ إِذَا صَارَ أَهْلُ الْجَنَّةِ إِلَى الْجَنَّةِ، وَأَهْلُ النَّارِ إِلَى النَّارِ، جِيءَ بِالْمَوْتِ حَتَّى يُجْعَلَ بَيْنَ الْجَنَّةِ وَالنَّارِ، ثُمَّ يُذْبَحُ، ثُمَّ يُنَادِي مُنَادٍ: يَا أَهْلَ الْجَنَّةِ، لَا مَوْتَ، وَيَا أَهْلَ النَّارِ لَا مَوْتَ، فَيَزْدَادُ أَهْلُ الْجَنَّةِ فَرَحًا إِلَى فَرَحِهِمْ، وَيَزْدَادُ أَهْلُ النَّارِ حُزْنًا إِلَى حُزْنِهِمْ ”
Anā ʿUmayru bnu muḥammadi bni Zaydin qāla: ḥaddathanī Abī, ʿani Ibni ʿUmara qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “ idhā ṣāra ahlu al-jannati ilā al-jannati, wa-ahlu al-nāri ilā al-nāri, jīʾa bi-al-mawti ḥattā yujʿala bayna al-jannati wa-al-nāri, thumma yudhbaḥu, thumma yunādī munādin: yā ahla al-jannati, lā mawta, wa-yā ahla al-nāri lā mawta, fayazdādu ahlu al-jannati faraḥan ilā faraḥihim, wa-yazdādu ahlu al-nāri ḥuznan ilā ḥuznihim ”
ʿUmayr ibn Muḥammad ibn Zayd reported to us: My father narrated to me, from Ibn ʿUmar, who said: The Messenger of God, may God bless him and grant him peace, said: “When the people of Paradise have gone to Paradise and the people of the Fire to the Fire, death will be brought and placed between Paradise and the Fire, then slaughtered. A herald will then call, ‘People of Paradise, no death! People of the Fire, no death!’ The people of Paradise will add joy to their joy, and the people of the Fire will add grief to their grief.”
أَنَا الْفُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ عَطِيَّةَ الْعَوْفِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ _ قَالَ: أَظُنُّهُ رَفَعَهُ _ قَالَ: “ يُؤْتَى بِالْمَوْتِ يَوْمَ الْقِيَامَةِ كَالْكَبْشِ الْأَمْلَحِ حَتَّى يُوقَفَ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيَقُولُ: يَا أَهْلَ الْجَنَّةِ، هَٰذَا الْمَوْتُ، يَا أَهْلَ النَّارِ، هَٰذَا الْمَوْتُ قَالَ: فَيُذْبَحُ، وَهُمْ يَنْظُرُونَ، فَلَوْ مَاتَ أَحَدٌ فَرَحًا لَمَاتَ أَهْلُ الْجَنَّةِ فَرَحًا، وَلَوْ مَاتَ أَحَدٌ حُزْنًا لَمَاتَ أَهْلُ النَّارِ حُزْنًا ”
Anā al-Fuḍaylu bnu Marzūqin, ʿan ʿAṭiyyata al-ʿawfiyyi, ʿan Abī Saʿīdin al-Khudriyyi _ qāla: aẓunnuhu rafaʿahu _ qāla: “ yuʾtā bi-al-mawti yawma al-qiyāmati ka-al-kabshi al-amlaḥi ḥattā yūqafa bayna al-jannati wa-al-nāri, fayaqūlu: yā ahla al-jannati, hādhā al-mawtu, yā ahla al-nāri, hādhā al-mawtu qāla: fayudhbaḥu, wahum yanẓurūna, falaw māta aḥadun faraḥan lamāta ahlu al-jannati faraḥan, wa-law māta aḥadun ḥuznan lamāta ahlu al-nāri ḥuznan ”
Al-Fuḍayl ibn Marzūq reported to us, from ʿAṭiyya al-ʿAwfī, from Abū Saʿīd al-Khudrī—he said, “I think he attributed it to the Prophet”—who said: “Death will be brought on the Day of Resurrection like a white ram flecked with black, and set between Paradise and the Fire. He will say, ‘People of Paradise, this is death! People of the Fire, this is death!’” He said: “It will be slaughtered while they look on. If anyone could die of joy, the people of Paradise would die of joy; and if anyone could die of grief, the people of the Fire would die of grief.”
أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ قَالَ: نَا ثَابِتٌ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ أَبِي لَيْلَى، قِيلَ: أَرَأَيْتَ قَوْلَهُ: {لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ} [يُونُسَ: ٢٦] قَالَ: «إِنَّ أَهْلَ الْجَنَّةِ أُعْطُوا فِيهَا مَا أُعْطُوا مِنَ الْكَرَامَةِ وَالنَّعِيمِ، نُودُوا يَا أَهْلَ الْجَنَّةِ، إِنَّ اللَّهَ وَعَدَكُمُ الزِّيَادَةَ فَيَتَجَلَّى لَهُمْ» قَالَ ابْنُ أَبِي لَيْلَى: «فَمَا ظَنُّكَ بِهِمْ حِينَ ثَقُلَتْ مَوَازِينُهُمْ، وَحِينَ صَارَتِ الصُّحُفُ فِي أَيْمَانِهِمْ، وَحِينَ جَاوَزُوا جِسْرَ جَهَنَّمَ، وَأُدْخِلُوا الْجَنَّةَ، وَأُعْطُوا مَا فِيهَا مَا أُعْطُوا مِنَ الْكَرَامَةِ وَالنَّعِيمِ؟ كَانَ ذَا لَمْ يَكُنْ شَيْئًا فِيمَا رَأَوْهُ»
Anā Sulaymānu bnu al-Mughīrati qāla: nā thābitun, ʿan ʿabdi al-Raḥmāni bni Abī Laylā, qīla: araʾayta qawlahu: {lilladhīna aḥsanū al-ḥusnā wa-ziyādatun} [Yūnusa: 26] qāla: “inna ahla al-jannati uʿṭū fīhā mā uʿṭū mina al-karāmati wa-al-naʿīmi, nūdū yā ahla al-jannati, inna Allāha waʿadakumu al-ziyādata fayatajallā lahum” qāla Ibnu Abī Laylā: “famā ẓannuka bihim ḥīna thaqulat mawāzīnuhum, wa-ḥīna ṣārati al-ṣuḥufu fī aymānihim, wa-ḥīna jāwazū jisra jahannama, wa-udkhilū al-jannata, wa-uʿṭū mā fīhā mā uʿṭū mina al-karāmati wa-al-naʿīmi? kāna dhā lam yakun shayʾan fīmā raʾawhu”
Sulaymān ibn al-Mughīra reported to us: Thābit narrated to us, from ʿAbd al-Raḥmān ibn Abī Laylā. He was asked about His words: “For those who do good is the finest reward and an increase” [Yūnus 10:26]. He said: “When the people of Paradise have been given the honor and bliss they are given there, they are called: ‘People of Paradise, God promised you the increase.’ Then He reveals Himself to them.” Ibn Abī Laylā said: “What do you think of them when their scales had been heavy, their records placed in their right hands, when they had crossed the bridge over Gehenna, entered Paradise, and been given the honor and bliss they were given there? All that was as nothing beside what they saw.”
أَنَا عَبْدُ الْوَهَّابِ بْنُ الْوَرْدِ قَالَ: قَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: أَخْبِرْنِي يَا رَسُولَ اللَّهِ بِجُلَسَاءِ اللَّهِ يَوْمَ الْقِيَامَةِ قَالَ: «هُمُ الْخَائِفُونَ، الْخَاضِعُونَ، الْمُتَوَاضِعُونَ، الذَّاكِرُونَ لِلَّهِ كَثِيرًا» قَالَ: يَا رَسُولَ اللَّهِ، أَفَهُمْ أَوَّلُ النَّاسِ يَدْخُلُونَ الْجَنَّةَ؟ قَالَ: «لَا» قَالَ: فَمَنْ أَوَّلُ النَّاسِ يَدْخُلُ الْجَنَّةَ؟ قَالَ: “ الْفُقَرَاءُ يَسْبِقُونَ النَّاسَ إِلَى الْجَنَّةِ، فَيَخْرُجُ إِلَيْهِمْ مِنْهَا مَلَائِكَةٌ، فَيَقُولُونَ: ارْجِعُوا إِلَى الْحِسَابِ، فَيَقُولُونَ: عَلَامَ نُحَاسَبُ؟ وَاللَّهِ مَا أُفِيضَتْ عَلَيْنَا مِنَ الْأَمْوَالِ فِي الدُّنْيَا فَنَقْبِضَ فِيهَا وَنَبْسِطَ، وَمَا كُنَّا أُمَرَاءَ نَعْدِلُ وَنَجُورُ، وَلَٰكِنَّا. . . اللَّهُ فَعَبَدْنَاهُ حَتَّى أَتَانَا الْيَقِينُ ”
Anā ʿabdu al-Wahhābi bnu al-Wardi qāla: qāla Saʿīdu bnu al-Musayyibi: jāʾa rajulun ilā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama faqāla: akhbirnī yā rasūla Allāhi bijulasāʾi Allāhi yawma al-qiyāmati qāla: “humu al-khāʾifūna, al-khāḍiʿūna, al-mutawāḍiʿūna, al-dhākirūna li-llāhi kathīran” qāla: yā rasūla Allāhi, afahum awwalu al-nāsi yadkhulūna al-jannata? qāla: “lā” qāla: faman awwalu al-nāsi yadkhulu al-jannata? qāla: “ al-fuqarāʾu yasbiqūna al-nāsa ilā al-jannati, fayakhruju ilayhim minhā malāʾikatun, fayaqūlūna: irjiʿū ilā al-ḥisābi, fayaqūlūna: ʿalāma nuḥāsabu? wa-Allāhi mā ufīḍat ʿalaynā mina al-amwāli fī al-dunyā fanaqbiḍa fīhā wa-nabsiṭa, wa-mā kunnā umarāʾa naʿdilu wa-najūru, wa-lākinnā. . . Allāhu faʿabadnāhu ḥattā atānā al-yaqīnu ”
ʿAbd al-Wahhāb ibn al-Ward reported to us: Saʿīd ibn al-Musayyib said: A man came to the Messenger of God, may God bless him and grant him peace, and said, “Messenger of God, tell me who will sit in God’s company on the Day of Resurrection.” He said, “Those who fear Him, submit humbly, show humility, and remember God often.” He said, “Messenger of God, are they the first people to enter Paradise?” He said, “No.” He said, “Who, then, are the first to enter Paradise?” He said: “The poor will precede other people into Paradise. Angels will come out of it to them and say, ‘Return for the reckoning.’ They will say, ‘For what are we to be called to account? By God, wealth was not lavished upon us in this world for us to withhold or distribute it. Nor were we rulers who administered justice or oppression. Rather, we … God … and worshipped Him until certainty came to us.’”
أَنَا يُونُسُ، عَنِ الزُّهْرِيِّ قَالَ: كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ: أَنَّ نَاسًا قَالُوا: يَا رَسُولَ اللَّهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ: «هَلْ تُضَارُّونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ؟» قَالُوا: لَا قَالَ: «فَهَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟» قَالُوا: لَا، فَقَالَ: “ فَإِنَّكُمْ لَتَرَوْنَ رَبَّكُمْ، كَذَٰلِكَ يَقُولُ اللَّهُ يَوْمَ الْقِيَامَةِ: يَقُولُ: لِكُلِّ أُمَّةٍ كَانَتْ تَعْبُدُ مِنْ دُونِهِ شَيْئًا، مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتْبَعْهُ، فَيَتْبَعُ الشَّمْسَ مَنْ كَانَ يَعْبُدُهَا، وَيَتْبَعُ الْقَمَرَ مَنْ كَانَ يَعْبُدُهُ، وَيَتْبَعُ الطَّوَاغِيتَ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ، وَتَبْقَى هَٰذِهِ الْأُمَّةُ فِيهِمْ مُنَافِقُوهَا، فَيَأْتِيهِمْ رَبُّهُمْ فِي صُورَةٍ غَيْرِ صُورَتِهِ، فَيَقُولُ: أَنَا رَبُّكُمْ فَاتَّبِعُونِي، فَيَقُولُونَ: نَعُوذُ بِاللَّهِ مِنْكَ، هَٰذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا رَأَيْنَا رَبَّنَا عَرَفْنَاهُ، فَيَأْتِيهِمْ فِي صُورَتِهِ الَّتِي يَعْرِفُونَهُ ، فَيَقُولُ: أَنَا رَبُّكُمْ، فَيَقُولُونَ: أَنْتَ رَبُّنَا فَيَتْبَعُونَهُ، وَيُضْرَبُ الصِّرَاطُ الْمُسْتَقِيمُ بَيْنَ ظَهْرَيْ جَهَنَّمَ ”، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يَجُوزُ عَلَى الصِّرَاطِ الْمُسْتَقِيمِ، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ أَحَدٌ إِلَّا الرُّسُلُ، وَقَوْلُهُمْ يَوْمَئِذٍ: اللَّهُمَّ سَلِّمْ سَلِّمْ ”، قَالَ أَبُو هُرَيْرَةَ: قَالَ رَسُولُ اللَّهِ: «فَأَجْتَازُ بِأُمَّتِي، وَفِي النَّارِ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، هَلْ رَأَيْتُمْ شَوْكَ السَّعْدَانِ؟» قَالُوا: نَعَمْ قَالَ: “ فَإِنَّهَا مِثْلُهُ، غَيْرَ أَنَّهُ لَا يَعْلَمُ قَدْرَ عِظَمِهَا إِلَّا اللَّهُ، فَتَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ، فَالْمُوبَقُ فِي جَهَنَّمَ بِعَمَلِهِ، وَالْمُخَرْدَلُ، ثُمَّ يَنْجُو، فَإِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ، فَأَرَادَ رَحْمَةَ مَنْ أَرَادَ مِمَّنْ فِي النَّارِ، أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مِنْ جَهَنَّمَ مَنْ أَرَادَ، فَيُخْرِجُونَهُمْ وَيُعَلِّمُونَهُمْ بِآثَارِ السُّجُودِ، فَيُخْرِجُونَهُمْ وَقَدِ امْتَحَشُوا، فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ، فَيَنْبُتُونَ نَبَاتَ الْحَبَّةِ فِي حَمِيلِ السَّيْلِ، حَتَّى يَبْقَى رَجُلٌ مِنْ آخِرِ أَهْلِ الْجَنَّةِ دُخُولًا، قَاعِدًا بَيْنَ الْجَنَّةِ وَالنَّارِ، مُقْبِلًا بِوَجْهِهِ إِلَى جَهَنَّمَ، فَيَقُولُ: يَا رَبِّ، اصْرِفْ وَجْهِي عَنِ النَّارِ، أَحْرَقَنِي ذَكَاؤُهَا، وَقَشَبَنِي رِيحُهَا، فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُ: فَعَسَيْتَ إِنْ فُعِلَ ذَٰلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَهُ؟ فَيَقُولُ: لَا، فَيُعْطِي رَبَّهُ مِنَ الْعُهُودِ وَالْمَوَاثِيقِ مَا شَاءَ اللَّهُ، فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ قِبَلَ الْجَنَّةِ، فَإِذَا بَرَزَتْ لَهُ الْجَنَّةُ سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ، ثُمَّ يَقُولُ: يَا رَبِّ، قَدِّمْنِي عِنْدَ بَابِ الْجَنَّةِ، فَيَقُولُ اللَّهُ: أَلَيْسَ قَدْ أَعْطَيْتَ مِنَ الْعُهُودِ وَالْمَوَاثِيقِ أَنْ لَا تَسْأَلَ اللَّهَ غَيْرَ الَّذِي أُعْطِيتَ؟ فَيَقُولُ: يَا رَبِّ، لَا تَجْعَلْنِي أَشْقَى خَلْقِكَ بِكَ، فَيُقَدِّمُهُ اللَّهُ إِلَى بَابِ الْجَنَّةِ، فَإِذَا بَلَغَ بَابَ الْجَنَّةِ، انْفَهَقَتْ لَهُ الْجَنَّةُ، فَرَأَى مَا فِيهَا مِنَ الْبَهْجَةِ وَالنَّضْرَةِ وَالسُّرُورِ، فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ، ثُمَّ يَقُولُ: يَا رَبِّ، أَدْخِلْنِي الْجَنَّةَ، فَيَقُولُ اللَّهُ لَهُ: أَلَيْسَ قَدْ أَعْطَيْتَ مِنَ الْعُهُودِ وَالْمَوَاثِيقِ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي أُعْطِيتَ؟ وَيْحَكَ يَا ابْنَ آدَمَ، مَا أَغْدَرَكَ فَيَقُولُ: يَا رَبِّ، أَدْخِلْنِي الْجَنَّةَ، فَلَا يَزَالُ يَسْأَلُهُ الْجَنَّةَ حَتَّى يَضْحَكَ اللَّهُ مِنْهُ، فَيُدْخِلَهُ الْجَنَّةَ، ثُمَّ يَقُولُ: تَمَنَّ، فَيَتَمَنَّى حَتَّى تَنْقَطِعَ بِهِ الْأَمَانِيُّ، وَيُذَكِّرُهُ اللَّهُ: وَمِنْ كَذَا وَمِنْ كَذَا، فَيَسْأَلُ: وَمِنْ كَذَا، وَمِنْ كَذَا، فَيَسْأَلُ حَتَّى إِذَا انْتَهَتْ نَفْسُهُ، قَالَ اللَّهُ: لَكَ ذَٰلِكَ، وَمِثْلُهُ مَعَهُ ”، قَالَ أَبُو سَعِيدٍ وَهُوَ جَالِسٌ مَعَ أَبِي هُرَيْرَةَ حِينَ حَدَّثَهُ هَٰذَا الْحَدِيثَ أَبُو هُرَيْرَةَ قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وَعَشَرَةُ أَمْثَالِهِ» ، فَقَالَ أَبُو هُرَيْرَةَ: لَمْ أَحْفَظْ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَوْلَهُ «لَكَ ذَٰلِكَ، وَمِثْلُهُ مَعَهُ» ، قَالَ أَبُو سَعِيدٍ: وَاللَّهِ لَقَدْ قَالَ رَسُولُ اللَّهِ: «وَعَشَرَةُ أَمْثَالِهِ» ، قَالَ أَبُو هُرَيْرَةَ: «فَذَٰلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولًا الْجَنَّةَ» أَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ
Anā Yūnusu, ʿani al-Zuhriyyi qāla: kāna Abū Hurayrata yuḥaddithu: anna nāsan qālū: yā rasūla Allāhi, hal narā rabbanā yawma al-qiyāmati? qāla: “hal tuḍārrūna fī al-qamari laylata al-badri?” qālū: lā qāla: “fahal tuḍārrūna fī al-shamsi laysa dūnahā saḥābun?” qālū: lā, faqāla: “ faʾinnakum latarawna rabbakum, kadhālika yaqūlu Allāhu yawma al-qiyāmati: yaqūlu: likulli ummatin kānat taʿbudu min dūnihi shayʾan, man kāna yaʿbudu shayʾan falyatbaʿhu, fayatbaʿu al-shamsa man kāna yaʿbuduhā, wa-yatbaʿu al-qamara man kāna yaʿbuduhu, wa-yatbaʿu al-ṭawāghīta man kāna yaʿbudu al-ṭawāghīta, wa-tabqā hādhihi al-ummatu fīhim munāfiqūhā, fayaʾtīhim rabbuhum fī ṣūratin ghayri ṣūratihi, fayaqūlu: anā rabbukum fa-ittabiʿūnī, fayaqūlūna: naʿūdhu bi-Allāhi minka, hādhā makānunā ḥattā yaʾtiyanā rabbunā, faʾidhā raʾaynā rabbanā ʿarafnāhu, fayaʾtīhim fī ṣūratihi allatī yaʿrifūnahu , fayaqūlu: anā rabbukum, fayaqūlūna: anta rabbunā fayatbaʿūnahu, wa-yuḍrabu al-ṣirāṭu al-mustaqīmu bayna ẓahray jahannama ”, qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: “ faʾakūnu anā wa-ummatī awwala man yajūzu ʿalā al-ṣirāṭi al-mustaqīmi, walā yatakallamu yawmaʾidhin aḥadun illā al-rusulu, wa-qawluhum yawmaʾidhin: Allāhumma sallim sallim ”, qāla Abū Hurayrata: qāla rasūlu Allāhi: “faʾajtāzu biʾummatī, wa-fī al-nāri kalālību mithlu shawki al-saʿdāni, hal raʾaytum shawka al-saʿdāni?” qālū: naʿam qāla: “ faʾinnahā mithluhu, ghayra annahu lā yaʿlamu qadra ʿiẓamihā illā Allāhu, fatakhṭafu al-nāsa biʾaʿmālihim, fa-al-mūbaqu fī jahannama biʿamalihi, wa-al-mukhardalu, thumma yanjū, faʾidhā faragha Allāhu mina al-qaḍāʾi bayna al-ʿibādi, faʾarāda raḥmata man arāda mimman fī al-nāri, amara al-malāʾikata an yukhrijū min jahannama man arāda, fayukhrijūnahum wa-yuʿallimūnahum biʾāthāri al-sujūdi, fayukhrijūnahum wa-qadi imtaḥashū, fayuṣabbu ʿalayhim māʾu al-ḥayāti, fayanbutūna nabāta al-ḥabbati fī ḥamīli al-sayli, ḥattā yabqā rajulun min ākhiri ahli al-jannati dukhūlan, qāʿidan bayna al-jannati wa-al-nāri, muqbilan biwajhihi ilā jahannama, fayaqūlu: yā rabbi, iṣrif wajhī ʿani al-nāri, aḥraqanī dhakāʾuhā, wa-qashabanī rīḥuhā, fayaqūlu Allāhu ʿazza wa-jalla lahu: faʿasayta in fuʿila dhālika bika an tasʾala ghayrahu? fayaqūlu: lā, fayuʿṭī rabbahu mina al-ʿuhūdi wa-al-mawāthīqi mā shāʾa Allāhu, fayaṣrifu Allāhu wajhahu ʿani al-nāri qibala al-jannati, faʾidhā barazat lahu al-jannatu sakata mā shāʾa Allāhu an yaskuta, thumma yaqūlu: yā rabbi, qaddimnī ʿinda bābi al-jannati, fayaqūlu Allāhu: alaysa qad aʿṭayta mina al-ʿuhūdi wa-al-mawāthīqi an lā tasʾala Allāha ghayra alladhī uʿṭīta? fayaqūlu: yā rabbi, lā tajʿalnī ashqā khalqika bika, fayuqaddimuhu Allāhu ilā bābi al-jannati, faʾidhā balagha bāba al-jannati, infahaqat lahu al-jannatu, faraʾā mā fīhā mina al-bahjati wa-al-naḍrati wa-al-surūri, fayaskutu mā shāʾa Allāhu an yaskuta, thumma yaqūlu: yā rabbi, adkhilnī al-jannata, fayaqūlu Allāhu lahu: alaysa qad aʿṭayta mina al-ʿuhūdi wa-al-mawāthīqi an lā tasʾala ghayra alladhī uʿṭīta? wayḥaka yā Ibna Ādama, mā aghdaraka fayaqūlu: yā rabbi, adkhilnī al-jannata, falā yazālu yasʾaluhu al-jannata ḥattā yaḍḥaka Allāhu minhu, fayudkhilahu al-jannata, thumma yaqūlu: tamanna, fayatamannā ḥattā tanqaṭiʿa bihi al-amāniyyu, wa-yudhakkiruhu Allāhu: wa-min kadhā wa-min kadhā, fayasʾalu: wa-min kadhā, wa-min kadhā, fayasʾalu ḥattā idhā intahat nafsuhu, qāla Allāhu: laka dhālika, wa-mithluhu maʿahu ”, qāla Abū Saʿīdin wahuwa jālisun maʿa Abī Hurayrata ḥīna ḥaddathahu hādhā al-ḥadītha Abū Hurayrata qāla: inna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama qāla: “wa-ʿasharatu amthālihi” , faqāla Abū Hurayrata: lam aḥfaẓ ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama illā qawlahu “laka dhālika, wa-mithluhu maʿahu” , qāla Abū Saʿīdin: wa-Allāhi laqad qāla rasūlu Allāhi: “wa-ʿasharatu amthālihi” , qāla Abū Hurayrata: “fadhālika al-rajulu ākhiru ahli al-jannati dukhūlan al-jannata” anā Maʿmarun, ʿani al-Zuhriyyi, ʿan ʿAṭāʾi bni Yazīda, ʿan Abī Hurayrata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama naḥwahu
Yūnus reported to us, from al-Zuhrī, who said: Abū Hurayra used to relate that some people said, “Messenger of God, shall we see our Lord on the Day of Resurrection?” He said, “Do you have difficulty seeing the moon on the night of the full moon?” They said, “No.” He said, “Do you have difficulty seeing the sun when no cloud is before it?” They said, “No.” He said: “You will indeed see your Lord in just that way. On the Day of Resurrection, God says to every community that used to worship something besides Him, ‘Whoever worshipped something, let him follow it.’ Those who worshipped the sun follow the sun; those who worshipped the moon follow the moon; and those who worshipped false gods follow the false gods. This community remains, with its hypocrites among it. Their Lord comes to them in a form other than His form and says, ‘I am your Lord; follow Me.’ They say, ‘We seek refuge in God from you. We shall stay here until our Lord comes to us; when we see our Lord, we shall recognize Him.’ He comes to them in His form which they recognize and says, ‘I am your Lord.’ They say, ‘You are our Lord,’ and follow Him. The straight bridge is laid across Gehenna.” The Messenger of God, may God bless him and grant him peace, said: “My community and I will be the first to cross the straight bridge. No one will speak that day except the messengers, whose words that day will be, ‘O God, grant safety, grant safety!’” Abū Hurayra said: The Messenger of God said, “I shall cross with my community. In the Fire are hooks like the thorns of saʿdān. Have you seen the thorns of saʿdān?” They said, “Yes.” He said: “They are like them, except that only God knows their immense size. They snatch people according to their deeds: some are doomed in Gehenna by their deeds, and some are torn and then escape. When God has finished judging among His servants and wishes to show mercy to whomever He wishes among those in the Fire, He commands the angels to bring out of Gehenna those He wishes. They bring them out, marking them by the traces of prostration. They bring them out charred, and the water of life is poured upon them. They sprout like a seed in the debris carried by a flood, until there remains a man among the last of the people of Paradise to enter it, sitting between Paradise and the Fire with his face turned toward Gehenna. He says, ‘My Lord, turn my face away from the Fire. Its blaze has burned me and its stench has poisoned me.’ God, mighty and majestic, says to him, ‘If that is done for you, might you ask for something else?’ He says, ‘No,’ and gives his Lord whatever pledges and covenants God wills. God turns his face away from the Fire toward Paradise. When Paradise comes into view, he remains silent as long as God wills him to remain silent. Then he says, ‘My Lord, bring me near the gate of Paradise.’ God says, ‘Did you not give pledges and covenants that you would ask God for nothing beyond what you were given?’ He says, ‘My Lord, do not make me the most wretched of Your creatures in relation to You.’ God brings him to the gate of Paradise. When he reaches the gate, Paradise opens wide before him, and he sees its delight, splendor, and joy. He remains silent as long as God wills him to remain silent. Then he says, ‘My Lord, admit me to Paradise.’ God says to him, ‘Did you not give pledges and covenants that you would ask for nothing beyond what you were given? Woe to you, son of Adam! How treacherous you are!’ He says, ‘My Lord, admit me to Paradise.’ He keeps asking Him for Paradise until God laughs at him and admits him to Paradise. Then He says, ‘Wish.’ He wishes until he can wish for no more. God reminds him: ‘And this, and this.’ He asks, ‘And this, and this,’ continuing to ask until his desire is exhausted. God says, ‘You shall have that, and as much again with it.’” Abū Saʿīd, who was sitting with Abū Hurayra when Abū Hurayra related this report, said: The Messenger of God, may God bless him and grant him peace, said, “And ten times its like.” Abū Hurayra said: I retained from the Messenger of God, may God bless him and grant him peace, only his words, “You shall have that, and as much again with it.” Abū Saʿīd said: By God, the Messenger of God did indeed say, “And ten times its like.” Abū Hurayra said: “That man is the last of the people of Paradise to enter Paradise.” Maʿmar reported to us, from al-Zuhrī, from ʿAṭāʾ ibn Yazīd, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, a similar report.
بَابُ صِفَةِ النَّارِ
Bābu ṣifati al-nāri
Chapter on the description of the Fire
أَنَا عَنْبَسَةُ بْنُ سَعِيدٍ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، عَنْ كَعْبٍ قَالَ: “ إِنَّ اللَّهَ يَنْظُرُ إِلَى عَبْدِهِ يَوْمَ الْقِيَامَةِ وَهُوَ غَضْبَانُ، فَيَقُولُ: خُذُوهُ، فَيَأْخُذُهُ مِائَةُ أَلْفِ مَلَكٍ وَيَزِيدُونَ، فَيَجْمَعُونَ بَيْنَ نَاصِيَتِهِ وَقَدَمَيْهِ غَضَبًا لِغَضَبِ اللَّهِ، فَيَسْحَبُونَهُ عَلَى وَجْهِهِ إِلَى النَّارِ، فَالنَّارُ عَلَيْهِ أَشَدُّ غَضَبًا مِنْ غَضَبِهِ سَبْعِينَ ضِعْفًا، فَيَسْتَغِيثُ بِشَرْبَةٍ مِنْ مَاءٍ، فَيُسْقَى شَرْبَةً يَسْقُطُ مِنْهَا لَحْمُهُ وَعَصَبُهُ، ثُمَّ يُرْكَسُ فِي النَّارِ، فَوَيْلٌ لَهُ مِنَ النَّارِ، وَحُدِّثْتُ عَنْ بَعْضِ أَهْلِ الْمَدِينَةِ أَنَّهُ يَتَقَلَّبُ فِي أَيْدِيهِمْ إِذَا أَخَذُوهُ، فَيَقُولُ: أَلَا تَرْحَمُونِي؟ فَيَقُولُونَ: وَكَيْفَ نَرْحَمُكَ وَلَمْ يَرْحَمْكَ أَرْحَمُ الرَّاحِمِينَ؟ ”
ʾanā ʿanbasatu bnu saʿīdin, ʿan yazīda bni ʿabdi allāhi bni al-ḥārithi, ʿan kaʿbin qāla: “ ʾinna allāha yanẓuru ʾilā ʿabdihi yawma al-qiyāmati wahuwa ghaḍbānu, fayaqūlu: khudhūhu, fayaʾkhudhuhu miʾatu ʾalfi malakin wayazīdūna, fayajmaʿūna bayna nāṣiyatihi waqadamayhi ghaḍaban lighaḍabi allāhi, fayasḥabūnahu ʿalā wajhihi ʾilā al-nāri, fa-al-nāru ʿalayhi ʾashaddu ghaḍaban min ghaḍabihi sabʿīna ḍiʿfan, fayastaghīthu bisharbatin min māʾin, fayusqā sharbatan yasquṭu minhā laḥmuhu waʿaṣabuhu, thumma yurkasu fī al-nāri, fawaylun lahu mina al-nāri, waḥuddithtu ʿan baʿḍi ʾahli al-madīnati ʾannahu yataqallabu fī ʾaydīhim ʾidhā ʾakhadhūhu, fayaqūlu: ʾalā tarḥamūnī? fayaqūlūna: wakayfa narḥamuka walam yarḥamka ʾarḥamu al-rāḥimīna? ”
ʿAnbasa ibn Saʿīd informed us, from Yazīd ibn ʿAbd Allāh ibn al-Ḥārith, from Kaʿb, who said: “God looks upon His servant on the Day of Resurrection while angry and says, ‘Seize him!’ A hundred thousand angels and more seize him. They draw his forelock and his feet together, angry at God's anger, and drag him on his face to the Fire. The Fire is seventy times more fiercely angry with him than His anger. He cries out for a drink of water and is given a drink that makes his flesh and sinews fall off. Then he is plunged back into the Fire: woe to him from the Fire! I was told by some of the people of Medina that he writhes in their hands when they seize him, saying, ‘Will you not have mercy on me?’ They say, ‘How can we have mercy on you when the Most Merciful of the merciful has not had mercy on you?’”
أَنَا شِبْلٌ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، فِي قَوْلِهِ: {وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْدًا} [مَرْيَمُ: ٨٦] قَالَ: «مُتَقَطِّعَةً أَعْنَاقُهُمْ مِنَ الْعَطَشِ»
ʾanā shiblun, ʿani ibni ʾabī najīḥin, ʿan mujāhidin, fī qawlihi: {wanasūqu al-mujrimīna ʾilā jahannama wirdan} [maryamu: 86] qāla: «mutaqaṭṭiʿatan ʾaʿnāquhum mina al-ʿaṭashi»
Shibl informed us, from Ibn Abī Najīḥ, from Mujāhid, concerning His words, “We shall drive the sinners to Gehenna, thirsty” [Maryam 19:86]. He said: “Their necks are breaking from thirst.”
أَنَا سُفْيَانُ، عَنْ نُسَيْرِ بْنِ ذُعْلُوقٍ، أَنَّهُ سَمِعَ نَوْفًا، يَقُولُ فِي قَوْلِهِ: {فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ} [الْحَاقَّةُ: ٣٢] قَالَ: «كُلُّ ذِرَاعٍ سَبْعُونَ ذِرَاعًا، وَكُلُّ بَاعٍ سَبْعُونَ بَاعًا، أَبْعَدُ مِمَّا بَيْنَكَ وَبَيْنَ مَكَّةَ، وَهُوَ يَوْمَئِذٍ فِي مَسْجِدِ الْكُوفَةِ»
ʾanā sufyānu, ʿan nusayri bni dhuʿlūqin, ʾannahu samiʿa nawfan, yaqūlu fī qawlihi: {fī silsilatin dharʿuhā sabʿūna dhirāʿan fa-slukūhu} [al-ḥāqqatu: 32] qāla: «kullu dhirāʿin sabʿūna dhirāʿan, wakullu bāʿin sabʿūna bāʿan, ʾabʿadu mimmā baynaka wabayna makkata, wahuwa yawmaʾidhin fī masjidi al-kūfati»
Sufyān informed us, from Nusayr ibn Dhuʿlūq, that he heard Nawf say, concerning His words, “Then thread him into a chain seventy cubits long” [al-Ḥāqqa 69:32]: “Each cubit is seventy cubits, and each fathom seventy fathoms, farther than the distance between you and Mecca.” He was then in the mosque of Kufa.
أَنَا بَكَّارُ بْنُ عَبْدِ اللَّهِ، أَنَّهُ سَمِعَ ابْنَ أَبِي مُلَيْكَةَ يُحَدِّثُ، أَنَّ كَعْبًا قَالَ: إِنَّ حَلْقَةً مِنَ السِّلْسِلَةِ الَّتِي قَالَ اللَّهُ: {ذَرْعُهَا سَبْعُونَ ذِرَاعًا} [الْحَاقَّةُ: ٣٢] «أَنَّ حَلْقَةً مِنْهَا مِثْلُ جَمِيعِ حَدِيدِ الدُّنْيَا»
ʾanā bakkāru bnu ʿabdi allāhi, ʾannahu samiʿa ibna ʾabī mulaykata yuḥaddithu, ʾanna kaʿban qāla: ʾinna ḥalqatan mina al-silsilati al-latī qāla allāhu: {dharʿuhā sabʿūna dhirāʿan} [al-ḥāqqatu: 32] «ʾanna ḥalqatan minhā mithlu jamīʿi ḥadīdi al-dunyā»
Bakkār ibn ʿAbd Allāh informed us that he heard Ibn Abī Mulayka relate that Kaʿb said: “A ring of the chain of which God said, ‘Seventy cubits long’ [al-Ḥāqqa 69:32]—a single ring of it is like all the iron in the world.”
أَنَا سَعِيدُ بْنُ يَزِيدَ، عَنْ أَبِي السَّمْحِ، عَنْ عِيسَى بْنِ هِلَالٍ الصَّدَفِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَوْ أَنَّ رَصَاصَةً مِثْلَ هَٰذِهِ ـ وَأَشَارَ إِلَى الْجُمْجُمَةِ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِ مِائَةِ عَامٍ لَبَلَغَتْ إِلَى الْأَرْضِ قَبْلَ اللَّيْلِ، وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ، قَبْلَ أَنْ يَبْلُغَ الْأَرْضَ أَصْلُهَا أَوْ قَعْرُهَا» سَمِعْتُ سُفْيَانَ فِي قَوْلِهِ: {فَاسْلُكُوهُ} [الْحَاقَّةُ: ٣٢] قَالَ: بَلَغَنِي «أَنَّهَا تَدْخُلُ فِي دُبُرِهِ حَتَّى تَخْرُجَ مِنْ فِيهِ»
ʾanā saʿīdu bnu yazīda, ʿan ʾabī al-samḥi, ʿan ʿīsā bni hilālin al-ṣadafiyyi, ʿan ʿabdi allāhi bni ʿamri bni al-ʿāṣi qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «law ʾanna raṣāṣatan mithla hādhihi waʾashāra ʾilā al-jumjumati - ʾursilat mina al-samāʾi ʾilā al-ʾarḍi, wahiya masīratu khamsi miʾati ʿāmin labalaghat ʾilā al-ʾarḍi qabla al-layli, walaw ʾannahā ʾursilat min raʾsi al-silsilati lasārat ʾarbaʿīna kharīfan al-layla wa-al-nahāra, qabla ʾan yablugha al-ʾarḍa ʾaṣluhā ʾaw qaʿruhā» samiʿtu sufyāna fī qawlihi: {fa-slukūhu} [al-ḥāqqatu: 32] qāla: balaghanī «ʾannahā tadkhulu fī duburihi ḥattā takhruja min fīhi»
Saʿīd ibn Yazīd informed us, from Abū al-Samḥ, from ʿĪsā ibn Hilāl al-Ṣadafī, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, who said: The Messenger of God, may God bless him and grant him peace, said: “If a piece of lead like this”—and he pointed to the skull—“were sent down from heaven to earth, a journey of five hundred years, it would reach the earth before nightfall. But if it were sent down from the top of the chain, it would travel for forty autumns, night and day, before its end or bottom reached the earth.” I heard Sufyān say concerning His words, “Thread him into it” [al-Ḥāqqa 69:32]: “It has reached me that it enters his anus and comes out of his mouth.”
أَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنِ ابْنِ مَسْعُودٍ فِي قَوْلِهِ: {تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ} [الْمُؤْمِنُونَ: ١٠٤] قَالَ: «أَلَمْ تَرَ إِلَى الرَّأْسِ الْمَشِيطِ بِالنَّارِ، قَدْ بَدَتْ أَسْنَانُهُ وَقَلَصَتْ شَفَتَاهُ»
ʾanā sufyānu, ʿan ʾabī ʾisḥāqa, ʿani ibni masʿūdin fī qawlihi: {talfaḥu wujūhahumu al-nāru wahum fīhā kāliḥūna} [al-muʾminūna: 104] qāla: «ʾalam tara ʾilā al-raʾsi al-mashīṭi bi-al-nāri, qad badat ʾasnānuhu waqalaṣat shafatāhu»
Sufyān informed us, from Abū Isḥāq, from Ibn Masʿūd, concerning His words, “The Fire scorches their faces, and in it they bare their teeth” [al-Muʾminūn 23:104]. He said: “Have you not seen a head singed by fire, its teeth exposed and its lips drawn back?”
أَنَا سَعِيدُ بْنُ يَزِيدَ أَبُو شُجَاعٍ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فِي قَوْلِهِ: {وَهُمْ فِيهَا كَالِحُونَ} [الْمُؤْمِنُونَ: ١٠٤] قَالَ: «تَشْوِيهِ النَّارُ فَتَتَقَلَّصُ شَفَتُهُ الْعُلْيَا حَتَّى تَبْلُغَ وَسَطَ رَأْسِهِ، وَتَسْتَرْخِي شَفَتُهُ حَتَّى تَضْرِبَ سُرَّتَهُ»
ʾanā saʿīdu bnu yazīda ʾabū shujāʿin, ʿan ʾabī al-samḥi, ʿan ʾabī al-haythami, ʿan ʾabī saʿīdin, ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama, fī qawlihi: {wahum fīhā kāliḥūna} [al-muʾminūna: 104] qāla: «tashwīhi al-nāru fatataqallaṣu shafatuhu al-ʿulyā ḥattā tablugha wasaṭa raʾsihi, watastarkhī shafatuhu ḥattā taḍriba surratahu»
Saʿīd ibn Yazīd Abū Shujāʿ informed us, from Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd, from the Messenger of God, may God bless him and grant him peace, concerning His words, “And in it they bare their teeth” [al-Muʾminūn 23:104]. He said: “The Fire roasts him, and his upper lip contracts until it reaches the middle of his head; his lip hangs loose until it strikes his navel.”
أَنَا حَاجِبُ بْنُ عُمَرَ، عَنِ الْحَكَمِ بْنِ الْأَعْرَجِ قَالَ: قَالَ أَبُو هُرَيْرَةَ: «يُعَظَّمُ الْكَافِرُ فِي النَّارِ مَسِيرَةَ سَبْعِ لَيَالٍ، وَضِرْسُهُ مِثْلُ أُحُدٍ، وَشِفَاهُهُمْ عِنْدَ سُرُرِهِمْ سُودٌ حُبْنٌ زُرْقٌ مَقْبُوحُونَ»
ʾanā ḥājibu bnu ʿumara, ʿani al-ḥakami bni al-ʾaʿraji qāla: qāla ʾabū hurayrata: «yuʿaẓẓamu al-kāfiru fī al-nāri masīrata sabʿi layālin, waḍirsuhu mithlu ʾuḥudin, washifāhuhum ʿinda sururihim sūdun ḥubnun zurqun maqbūḥūna»
Ḥājib ibn ʿUmar informed us, from al-Ḥakam ibn al-Aʿraj, who said: Abū Hurayra said: “The unbeliever in the Fire is enlarged to the extent of a journey of seven nights; his molar is like Uḥud. Their lips hang by their navels; they are blackened, swollen-bellied, blue-eyed, and disfigured.”
أَنَا إِبْرَاهِيمُ أَبُو هَارُونَ الْغَنَوِيُّ قَالَ: سَمِعْتُ حِطَّانَ بْنَ عَبْدِ اللَّهِ الرَّقَاشِيَّ يَقُولُ: سَمِعْتُ عَلِيًّا يَقُولُ: «هَلْ تَدْرُونَ كَيْفَ أَبْوَابُ جَهَنَّمَ؟» قَالَ: قُلْنَا: هِيَ مِثْلُ أَبْوَابِنَا هَٰذِهِ قَالَ: «لَا، هِيَ هَكَذَا بَعْضُهَا فَوْقَ بَعْضٍ»
ʾanā ʾibrāhīmu ʾabū hārūna al-ghanawiyyu qāla: samiʿtu ḥiṭṭāna bna ʿabdi allāhi al-raqāshiyya yaqūlu: samiʿtu ʿaliyyan yaqūlu: «hal tadrūna kayfa ʾabwābu jahannama?» qāla: qulnā: hiya mithlu ʾabwābinā hādhihi qāla: «lā, hiya hākadhā baʿḍuhā fawqa baʿḍin»
Ibrāhīm Abū Hārūn al-Ghanawī informed us, saying: I heard Ḥiṭṭān ibn ʿAbd Allāh al-Raqāshī say: I heard ʿAlī say, “Do you know what the gates of Gehenna are like?” He said: We replied, “Like these gates of ours.” He said, “No; they are like this, one above another.”
أَنَا عِمْرَانُ بْنُ زَيْدٍ التَّغْلِبِيُّ قَالَ: نَا يَزِيدُ الرَّقَاشِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «يَا أَيُّهَا النَّاسُ، ابْكُوا، فَإِنْ لَمْ تَبْكُوا فَتَبَاكَوْا؛ فَإِنَّ أَهْلَ النَّارِ يَبْكُونَ حَتَّى تَسِيلَ دُمُوعُهُمْ فِي وُجُوهِهِمْ كَأَنَّهَا جَدَاوِلُ حَتَّى تَنْقَطِعَ الدُّمُوعُ فَتَسِيلَ الدِّمَاءُ، فَتَقْرَحَ الْعُيُونُ، فَلَوْ أَنَّ سُفُنًا أُجْرِيَتْ فِيهِ لَجَرَتْ»
ʾanā ʿimrānu bnu zaydin al-taghlibiyyu qāla: nā yazīdu al-raqāshiyyu, ʿan ʾanasi bni mālikin qāla: samiʿtu rasūla allāhi ṣallā allāhu ʿalayhi wasallama yaqūlu: «yā ʾayyuhā al-nāsu, ibkū, faʾin lam tabkū fatabākaw; faʾinna ʾahla al-nāri yabkūna ḥattā tasīla dumūʿuhum fī wujūhihim kaʾannahā jadāwilu ḥattā tanqaṭiʿa al-dumūʿu fatasīla al-dimāʾu, fataqraḥa al-ʿuyūnu, falaw ʾanna sufunan ʾujriyat fīhi lajarat»
ʿImrān ibn Zayd al-Taghlibī informed us, saying: Yazīd al-Raqāshī narrated to us, from Anas ibn Mālik, who said: I heard the Messenger of God, may God bless him and grant him peace, say: “People, weep! If you cannot weep, try to weep. The people of the Fire will weep until their tears stream down their faces like channels. When their tears run out, blood will flow and their eyes will become ulcerated. If ships were set afloat in it, they would sail.”
أَنَا جَعْفَرُ بْنُ حَيَّانَ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: «شَدَّ مَا ذَلَّتْ أَلْسِنَةُ النَّاسِ بِذِكْرِ النَّارِ»
ʾanā jaʿfaru bnu ḥayyāna, ʾanna ʿumara bna al-khaṭṭābi qāla: «shadda mā dhallat ʾalsinatu al-nāsi bidhikri al-nāri»
Jaʿfar ibn Ḥayyān informed us that ʿUmar ibn al-Khaṭṭāb said: “How readily people's tongues speak of the Fire!”
أَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، وَأَبِي رَزِينٍ فِي قَوْلِهِ: {هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ} [ص: ٥٧] قَالَا: «مَا يَسِيلُ مِنْ صَدِيدِهِمْ»
ʾanā sufyānu, ʿan manṣūrin, ʿan ʾibrāhīma, waʾabī razīnin fī qawlihi: {hādhā falyadhūqūhu ḥamīmun waghassāqun} [ṣād: 57] qālā: «mā yasīlu min ṣadīdihim»
Sufyān informed us, from Manṣūr, from Ibrāhīm and Abū Razīn, concerning His words, “This: let them taste it, boiling water and ghassāq” [Ṣād 38:57]. They said: “What flows from their pus.”
أَنَا عَنْبَسَةُ بْنُ سَعِيدٍ، عَنْ حَبِيبِ بْنِ أَبِي عَمْرَةَ، عَنْ مُجَاهِدٍ قَالَ: قَالَ ابْنُ عَبَّاسٍ: «أَتَدْرِي مَا سِعَةُ جَهَنَّمَ؟» قَالَ: قُلْتُ: لَا قَالَ: «أَجَلْ، وَاللَّهِ مَا تَدْرِي إِنَّ بَيْنَ شَحْمَةِ أُذُنِ أَحَدِهِمْ وَبَيْنَ عَاتِقِهِ مَسِيرَةَ سَبْعِينَ خَرِيفًا، يَجْرِي فِيهَا أَوْدِيَةُ الْقَيْحِ وَالدَّمِ» ، قُلْتُ لَهُ: أَنْهَارٌ؟ قَالَ: «لَا، بَلْ أَوْدِيَةٌ» ، ثُمَّ قَالَ: أَتَدْرِي مَا سَعَةُ جَهَنَّمَ؟ قُلْتُ: لَا أَدْرِي قَالَ: أَجَلْ، وَاللَّهِ مَا تَدْرِي
ʾanā ʿanbasatu bnu saʿīdin, ʿan ḥabībi bni ʾabī ʿamrata, ʿan mujāhidin qāla: qāla ibnu ʿabbāsin: «ʾatadrī mā siʿatu jahannama?» qāla: qultu: lā qāla: «ʾajal, wa-allāhi mā tadrī ʾinna bayna shaḥmati ʾudhuni ʾaḥadihim wabayna ʿātiqihi masīrata sabʿīna kharīfan, yajrī fīhā ʾawdiyatu al-qayḥi wa-al-dami» , qultu lahu: ʾanhārun? qāla: «lā, bal ʾawdiyatun» , thumma qāla: ʾatadrī mā saʿatu jahannama? qultu: lā ʾadrī qāla: ʾajal, wa-allāhi mā tadrī
ʿAnbasa ibn Saʿīd informed us, from Ḥabīb ibn Abī ʿAmra, from Mujāhid, who said: Ibn ʿAbbās said, “Do you know how vast Gehenna is?” He said: I replied, “No.” He said, “Indeed, by God, you do not know! Between the earlobe of one of them and his shoulder is a journey of seventy autumns, through which valleys of pus and blood flow.” I said to him, “Rivers?” He said, “No, valleys.” Then he said, “Do you know how vast Gehenna is?” I said, “I do not know.” He said, “Indeed, by God, you do not know!”
حَدَّثَتْنِي عَائِشَةُ أَنَّهَا سَأَلَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، عَنْ قَوْلِهِ: {وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ} [الزُّمَرُ: ٦٧] قُلْتُ: فَأَيْنَ النَّاسُ يَوْمَئِذٍ يَا رَسُولَ اللَّهِ؟ قَالَ: «عَلَى جِسْرِ جَهَنَّمَ»
ḥaddathatnī ʿāʾishatu ʾannahā saʾalat rasūla allāhi ṣallā allāhu ʿalayhi wasallama, ʿan qawlihi: {wa-al-ʾarḍu jamīʿan qabḍatuhu yawma al-qiyāmati} [al-zumaru: 67] qultu: faʾayna al-nāsu yawmaʾidhin yā rasūla allāhi? qāla: «ʿalā jisri jahannama»
ʿĀʾisha narrated to me that she asked the Messenger of God, may God bless him and grant him peace, about His words, “The entire earth will be in His grasp on the Day of Resurrection” [al-Zumar 39:67]: “I said, ‘Where will the people be then, Messenger of God?’ He said, ‘On the bridge over Gehenna.’”
أَنَا مُحَمَّدُ بْنُ يَسَارٍ، عَنْ قَتَادَةَ، {إِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ} [الْفُرْقَانُ: ١٣] قَالَ: ذُكِرَ لَنَا أَنَّ عَبْدَ اللَّهِ كَانَ يَقُولُ: «إِنَّ جَهَنَّمَ لَتُضَيَّقُ عَلَى الْكَافِرِ كَتَضْيِيقِ الزُّجِّ عَلَى الرُّمْحِ»
ʾanā muḥammadu bnu yasārin, ʿan qatādata, {ʾidhā ʾulqū minhā makānan ḍayyiqan muqarranīna} [al-furqānu: 13] qāla: dhukira lanā ʾanna ʿabda allāhi kāna yaqūlu: «ʾinna jahannama latuḍayyaqu ʿalā al-kāfiri kataḍyīqi al-zujji ʿalā al-rumḥi»
Muḥammad ibn Yasār informed us, from Qatāda, concerning “When they are thrown into a narrow place in it, bound together” [al-Furqān 25:13]. He said: It was related to us that ʿAbd Allāh used to say, “Gehenna will be made as tight around the unbeliever as a spear's ferrule is tight around its shaft.”
أَنَا سُفْيَانُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ خَيْثَمَةَ، عَنِ ابْنِ مَسْعُودٍ، فِي قَوْلِهِ: {إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ} [النِّسَاءُ: ١٤٥] الْأَسْفَلِ مِنَ النَّارِ قَالَ: «تَوَابِيتُ مِنْ حَدِيدٍ نُصِبَتْ عَلَيْهِمْ فِي أَسْفَلِ النَّارِ»
ʾanā sufyānu, ʿan salamata bni kuhaylin, ʿan khaythamata, ʿani ibni masʿūdin, fī qawlihi: {ʾinna al-munāfiqīna fī al-darki} [al-nisāʾu: 145] al-ʾasfali mina al-nāri qāla: «tawābītu min ḥadīdin nuṣibat ʿalayhim fī ʾasfali al-nāri»
Sufyān informed us, from Salama ibn Kuhayl, from Khaythama, from Ibn Masʿūd, concerning His words, “The hypocrites are in the depth” [al-Nisāʾ 4:145], the lowest part of the Fire. He said: “Iron coffins set over them in the lowest part of the Fire.”
أَنَا يُونُسُ بْنُ يَزِيدَ، عَنِ الزُّهْرِيِّ قَالَ: بَلَغَنَا أَنَّ مُعَاذَ بْنَ جَبَلٍ، كَانَ يُحَدِّثُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، إِنَّ مَا بَيْنَ شَفَةِ النَّارِ، وَقَعْرِهَا كَصَخْرَةٍ زِنَةِ سَبْعِ خَلِفَاتٍ، شُحُومِهِنَّ، وَلُحُومِهِنَّ وَأَوْلَادِهِنَّ، تَهْوِي مِنْ شَفَةِ النَّارِ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا سَبْعِينَ خَرِيفًا»
ʾanā yūnusu bnu yazīda, ʿani al-zuhriyyi qāla: balaghanā ʾanna muʿādha bna jabalin, kāna yuḥaddithu, ʾanna rasūla allāhi ṣallā allāhu ʿalayhi wasallama qāla: «wa-al-ladhī nafsu muḥammadin biyadihi, ʾinna mā bayna shafati al-nāri, waqaʿrihā kaṣakhratin zinati sabʿi khalifātin, shuḥūmihinna, waluḥūmihinna waʾawlādihinna, tahwī min shafati al-nāri qabla ʾan tablugha qaʿrahā sabʿīna kharīfan»
Yūnus ibn Yazīd informed us, from al-Zuhrī, who said: It has reached us that Muʿādh ibn Jabal used to relate that the Messenger of God, may God bless him and grant him peace, said: “By Him in whose hand is Muḥammad's soul, the distance between the lip of the Fire and its bottom is like a rock weighing as much as seven pregnant she-camels, with their fat, flesh, and offspring: it falls from the lip of the Fire for seventy autumns before reaching its bottom.”
أَنَا هُشَيْمُ بْنُ بَشِيرٍ قَالَ: أَخْبَرَنِي زَكَرِيَّا بْنُ أَبِي مَرْيَمَ الْخُزَاعِيُّ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ: «إِنَّ مَا بَيْنَ شَفِيرِ جَهَنَّمَ إِلَى قَعْرِهَا، مَسِيرَةَ سَبْعِينَ خَرِيفًا مِنْ حَجَرٍ يَهْوِي» أَوْ قَالَ: «صَخْرَةٍ تَهْوِي، عِظَمُهَا كَعَشْرِ عُشَرَاوَاتٍ عِظَامٍ سِمَانٍ» فَقَالَ لَهُ مَوْلًى لِعَبْدِ الرَّحْمَٰنِ بْنِ خَالِدِ بْنِ الْوَلِيدِ: هَلْ تَحْتَ ذَٰلِكَ مِنْ شَيْءٍ يَا أَبَا أُمَامَةَ؟ قَالَ: «نَعَمْ، غِيٌّ وَأَثَامٌ»
ʾanā hushaymu bnu bashīrin qāla: ʾakhbaranī zakariyyā bnu ʾabī maryama al-khuzāʿiyyu qāla: samiʿtu ʾabā ʾumāmata yaqūlu: «ʾinna mā bayna shafīri jahannama ʾilā qaʿrihā, masīrata sabʿīna kharīfan min ḥajarin yahwī» ʾaw qāla: «ṣakhratin tahwī, ʿiẓamuhā kaʿashri ʿusharāwātin ʿiẓāmin simānin» faqāla lahu mawlan liʿabdi al-raḥmāni bni khālidi bni al-walīdi: hal taḥta dhālika min shayʾin yā ʾabā ʾumāmata? qāla: «naʿam, ghiyyun waʾathāmun»
Hushaym ibn Bashīr informed us, saying: Zakariyyā ibn Abī Maryam al-Khuzāʿī informed me, saying: I heard Abū Umāma say: “From the brink of Gehenna to its bottom is a journey of seventy autumns for a falling stone”—or he said, “a falling rock as large as ten huge, fat she-camels in advanced pregnancy.” A client of ʿAbd al-Raḥmān ibn Khālid ibn al-Walīd asked him, “Is there anything beneath that, Abū Umāma?” He said, “Yes: Ghiyy and Athām.”
أَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «ضِرْسُ الْكَافِرِ يَوْمَ الْقِيَامَةِ أَعْظَمُ مِنْ أُحُدٍ، يُعَظَّمُونَ لِتَمْتَلِئَ مِنْهُمْ، وَلْيَذُوقُوا الْعَذَابَ»
ʾanā yūnusu, ʿani al-zuhriyyi, ʿan saʿīdi bni al-musayyibi, ʿan ʾabī hurayrata qāla: «ḍirsu al-kāfiri yawma al-qiyāmati ʾaʿẓamu min ʾuḥudin, yuʿaẓẓamūna litamtaliʾa minhum, walyadhūqū al-ʿadhāba»
Yūnus informed us, from al-Zuhrī, from Saʿīd ibn al-Musayyib, from Abū Hurayra, who said: “The unbeliever's molar on the Day of Resurrection is greater than Uḥud. They are enlarged so that it may be filled with them and so that they may taste the punishment.”
أَنَا اللَّيْثُ بْنُ سَعِيدٍ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «ضِرْسُ الْكَافِرِ مِثْلُ أُحُدٍ، وَفَخِذُهُ مِثْلُ الْبَيْضَاءِ، وَجَنْبَاهُ مِثْلُ الْوَرَقَانِ، وَمَجْلِسُهُ مِنَ النَّارِ كَمَا بَيْنِي وَبَيْنَ الرَّبَذَةِ، وَكَثُفُ بَصَرِهِ سَبْعُونَ ذِرَاعًا، وَبَطْنُهُ مِثْلُ إِضَمٍ»
ʾanā al-laythu bnu saʿīdin, ʿan khālidi bni yazīda, ʿan saʿīdi bni ʾabī hilālin, ʿan saʿīdin al-maqburiyyi, ʿan ʾabī hurayrata qāla: «ḍirsu al-kāfiri mithlu ʾuḥudin, wafakhidhuhu mithlu al-bayḍāʾi, wajanbāhu mithlu al-waraqāni, wamajlisuhu mina al-nāri kamā baynī wabayna al-rabadhati, wakathufu baṣarihi sabʿūna dhirāʿan, wabaṭnuhu mithlu ʾiḍamin»
Al-Layth ibn Saʿīd informed us, from Khālid ibn Yazīd, from Saʿīd ibn Abī Hilāl, from Saʿīd al-Maqburī, from Abū Hurayra, who said: “The unbeliever's molar is like Uḥud, his thigh like al-Bayḍāʾ, and his two flanks like al-Waraqān. The place he occupies in the Fire is as far as the distance between me and al-Rabadha; the thickness of his baṣar is seventy cubits, and his belly is like Iḍam.”
أَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بُصْرُ جِلْدِ الْكَافِرِ، يَعْنِي غِلَظَ جِلْدِهِ، سَبْعُونَ ذِرَاعًا، وَضِرْسُهُ مِثْلُ أُحُدٍ، وَفِي سَائِرِ خَلْقِهِ»
ʾanā sufyānu bnu ʿuyaynata, ʿan ʿamri bni dīnārin, ʿan ʿubaydi bni ʿumayrin qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «buṣru jildi al-kāfiri, yaʿnī ghilaẓa jildihi, sabʿūna dhirāʿan, waḍirsuhu mithlu ʾuḥudin, wafī sāʾiri khalqihi»
Sufyān ibn ʿUyayna informed us, from ʿAmr ibn Dīnār, from ʿUbayd ibn ʿUmayr, who said: The Messenger of God, may God bless him and grant him peace, said: “The buṣr of the unbeliever's skin, meaning the thickness of his skin, is seventy cubits, and his molar is like Uḥud; and in the rest of his form.”
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي ابْنُ أَبِي نُعْمٍ، عَنْ خَالِدِ بْنِ أَبِي عِمْرَانَ، بِسَنَدِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ النَّارَ تَأْكُلُ أَهْلَهَا، حَتَّى إِذَا اطَّلَعَتْ عَلَى أَفْئِدَتِهِمُ انْتَهَتْ، ثُمَّ يَعُودُ كَمَا كَانَ، ثُمَّ تَسْتَقْبِلُهُ أَيْضًا، فَتَطَّلِعُ عَلَى فُؤَادِهِمْ، فَهُوَ كَذَٰلِكَ أَبَدًا» ، فَذَٰلِكَ قَوْلُهُ: {نَارُ اللَّهِ الْمُوقَدَةُ الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ} [الْهُمَزَةُ: ٧]
ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ibnu ʾabī nuʿmin, ʿan khālidi bni ʾabī ʿimrāna, bisanadihi ʾilā al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «ʾinna al-nāra taʾkulu ʾahlahā, ḥattā ʾidhā iṭṭalaʿat ʿalā ʾafʾidatihimu intahat, thumma yaʿūdu kamā kāna, thumma tastaqbiluhu ʾayḍan, fataṭṭaliʿu ʿalā fuʾādihim, fahuwa ka-dhālika ʾabadan» , fa-dhālika qawluhu: {nāru allāhi al-mūqadatu al-latī taṭṭaliʿu ʿalā al-ʾafʾidati} [al-humazatu: 7]
Rishdīn ibn Saʿd informed us, saying: Ibn Abī Nuʿm narrated to me, from Khālid ibn Abī ʿImrān, through his chain to the Prophet, may God bless him and grant him peace, who said: “The Fire consumes its inhabitants until, when it reaches their hearts, it stops. Then he returns to how he was, and it attacks him anew, reaching their heart; so it continues forever.” That is His saying: “God's kindled Fire, which reaches the hearts” [al-Humaza 104:7].
أَنَا مِسْعَرٌ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنِ ابْنِ سَابِطٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: “ إِنَّ الْحِجَارَةَ الَّتِي سَمَّى اللَّهُ فِي الْقُرْآنِ: {وَقُودُهَا النَّاسُ وَالْحِجَارَةُ} [الْبَقَرَةُ: ٢٤] حِجَارَةٌ مِنْ كِبْرِيتٍ، خَلَقَهَا اللَّهُ عِنْدَهُ كَيْفَ شَاءَ، وَكَمَا شَاءَ ”
ʾanā misʿarun, ʿan ʿabdi al-maliki bni maysarata, ʿani ibni sābiṭin, ʿan ʿamri bni maymūnin , ʿan ʿabdi allāhi bni masʿūdin qāla: “ ʾinna al-ḥijārata al-latī sammā allāhu fī al-qurʾāni: {waqūduhā al-nāsu wa-al-ḥijāratu} [al-baqaratu: 24] ḥijāratun min kibrītin, khalaqahā allāhu ʿindahu kayfa shāʾa, wakamā shāʾa ”
Misʿar informed us, from ʿAbd al-Malik ibn Maysara, from Ibn Sābiṭ, from ʿAmr ibn Maymūn, from ʿAbd Allāh ibn Masʿūd, who said: “The stones God names in the Qurʾān, ‘whose fuel is people and stones’ [al-Baqara 2:24], are stones of sulfur. God created them in His presence however He willed and just as He willed.”
أَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «نَارُكُمُ الَّتِي يُوقِدُ بَنُو آدَمَ جُزْءٌ وَاحِدٌ مِنْ سَبْعِينَ جُزْءًا، مِنْ حَرِّ جَهَنَّمَ» ، قَالُوا: وَاللَّهِ إِنْ كَانَتْ لَكَافِيَةً يَا رَسُولَ اللَّهِ قَالَ: «فَإِنَّهَا فَضَلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا»
ʾanā maʿmarun, ʿan hammāmi bni munabbihin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «nārukumu al-latī yūqidu banū ʾādama juzʾun wāḥidun min sabʿīna juzʾan, min ḥarri jahannama» , qālū: wa-allāhi ʾin kānat lakāfiyatan yā rasūla allāhi qāla: «faʾinnahā faḍalat ʿalayhā bitisʿatin wasittīna juzʾan, kulluhunna mithlu ḥarrihā»
Maʿmar informed us, from Hammām ibn Munabbih, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, who said: “Your fire, which the children of Adam kindle, is one part out of seventy parts of the heat of Gehenna.” They said, “By God, it would certainly have sufficed, Messenger of God.” He said, “But it exceeds this one by sixty-nine parts, each equal to its heat.”
أَنَا شَرِيكُ بْنُ عَبْدِ اللَّهِ، عَنْ عَاصِمٍ، عَنْ أَبِي صَالِحٍ، أَوْ عَنْ رَجُلٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «إِنَّ النَّارَ أُوقِدَتْ أَلْفَ سَنَةٍ فَابْيَضَّتْ، ثُمَّ أُوقِدَتْ أَلْفَ سَنَةٍ فَاحْمَرَّتْ، ثُمَّ أُوقِدَتْ أَلْفَ سَنَةٍ فَاسْوَدَّتْ، فَهِيَ سَوْدَاءُ كَاللَّيْلِ»
ʾanā sharīku bnu ʿabdi allāhi, ʿan ʿāṣimin, ʿan ʾabī ṣāliḥin, ʾaw ʿan rajulin, ʿan ʾabī hurayrata qāla: «ʾinna al-nāra ʾūqidat ʾalfa sanatin fa-byaḍḍat, thumma ʾūqidat ʾalfa sanatin fa-ḥmarrat, thumma ʾūqidat ʾalfa sanatin fa-swaddat, fahiya sawdāʾu ka-al-layli»
Sharīk ibn ʿAbd Allāh informed us, from ʿĀṣim, from Abū Ṣāliḥ, or from a man, from Abū Hurayra, who said: “The Fire was kindled for a thousand years and became white, then kindled for a thousand years and became red, then kindled for a thousand years and became black. It is black as night.”
أَنَا سُفْيَانُ، عَنْ سُلَيْمَانَ، عَنْ أَبِي ظَبْيَانَ، عَنْ سَلْمَانَ قَالَ: «النَّارُ سَوْدَاءُ، لَا يُضِيءُ لَهَبُهَا وَلَا جَمْرُهَا» ، ثُمَّ قَرَأَ: {كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا} [الْحَجُّ: ٢٢]
ʾanā sufyānu, ʿan sulaymāna, ʿan ʾabī ẓabyāna, ʿan salmāna qāla: «al-nāru sawdāʾu, lā yuḍīʾu lahabuhā walā jamruhā» , thumma qaraʾa: {kullamā ʾarādū ʾan yakhrujū minhā min ghammin ʾuʿīdū fīhā} [al-ḥajju: 22]
Sufyān informed us, from Sulaymān, from Abū Ẓabyān, from Salmān, who said: “The Fire is black; neither its flames nor its embers give light.” Then he recited: “Whenever they wish to escape from it, out of anguish, they are returned to it” [al-Ḥajj 22:22].
أَنَا مِسْعَرٌ، عَنْ عِفَاقٍ الْمُحَارِبِيِّ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، أَنَّهُ سَمِعَ: «بَيْنَ جِلْدِ الْكَافِرِ وَلَحْمِهِ وَجَسَدِهِ، دَوِيُّ الدُّودِ كَدَوِيِّ الْوَحْشِ»
ʾanā misʿarun, ʿan ʿifāqin al-muḥāribiyyi, ʿan ʿamri bni maymūnin, ʾannahu samiʿa: «bayna jildi al-kāfiri walaḥmihi wajasadihi, dawiyyu al-dūdi kadawiyyi al-waḥshi»
Misʿar informed us, from ʿIfāq al-Muḥāribī, from ʿAmr ibn Maymūn, that he heard: “Between the unbeliever's skin, flesh, and body is the roar of worms, like the roar of wild beasts.”
أَنَا عَوْفٌ، عَنْ أَبِي الْمِنْهَالِ الرَّيَاحِيِّ، أَنَّهُ بَلَغَهُ: «أَنَّ فِي النَّارِ أَوْدِيَةً فِي ضَحْضَاحٍ مِنَ النَّارِ، فِي تِلْكَ حَيَّاتٌ أَمْثَالُ كَذَا وَكَذَا، وَعَقَارِبُ كَالْبِغَالِ الْخُنَّسِ، فَإِذَا سَقَطَ إِلَيْهِنَّ شَيْءٌ مِنْ أَهْلِ النَّارِ أَنْشَأْنَ بِهِمْ لَسْعًا وَتَشْطًا» أَوْ قَالَ: «نَشْطًا حَتَّى يَسْتَغِيثُوا بِالنَّارِ؛ فِرَارًا مِنْهُنَّ أَوْ هَرَبًا مِنْهُنَّ»
ʾanā ʿawfun, ʿan ʾabī al-minhāli al-rayāḥiyyi, ʾannahu balaghahu: «ʾanna fī al-nāri ʾawdiyatan fī ḍaḥḍāḥin mina al-nāri, fī tilka ḥayyātun ʾamthālu kadhā wakadhā, waʿaqāribu ka-al-bighāli al-khunnasi, faʾidhā saqaṭa ʾilayhinna shayʾun min ʾahli al-nāri ʾanshaʾna bihim lasʿan watashṭan» ʾaw qāla: «nashṭan ḥattā yastaghīthū bi-al-nāri; firāran minhunna ʾaw haraban minhunna»
ʿAwf informed us, from Abū al-Minhāl al-Rayāḥī, that it had reached him: “In the Fire are valleys in a shallow expanse of fire. In those are snakes of such-and-such size and scorpions like snub-nosed mules. When any of the people of the Fire fall among them, they begin stinging and tashṭ”—or he said, “nashṭ”—“until they seek refuge in the Fire, fleeing from them, or escaping from them.”
أَنَا سَعِيدُ بْنُ يَزِيدَ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي حُجَيْرَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «إِنَّ الْحَمِيمَ لَيُصَبُّ عَلَى رُءُوسِهِمْ، فَيَنْفُذُ الْحَمِيمُ حَتَّى يَخْلُصَ إِلَى جَوْفِهِ، وَيَسْلُتُ مَا فِي جَوْفِهِ حَتَّى يَمْرُقَ مِنْ قَدَمَيْهِ وَهُوَ الصَّهْرُ، ثُمَّ يُعَادُ كَمَا كَانَ»
ʾanā saʿīdu bnu yazīda, ʿan ʾabī al-samḥi, ʿan ʾabī ḥujayrata, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama ʾannahu qāla: «ʾinna al-ḥamīma layuṣabbu ʿalā ruʾūsihim, fayanfudhu al-ḥamīmu ḥattā yakhluṣa ʾilā jawfihi, wayaslutu mā fī jawfihi ḥattā yamruqa min qadamayhi wahuwa al-ṣahru, thumma yuʿādu kamā kāna»
Saʿīd ibn Yazīd informed us, from Abū al-Samḥ, from Abū Ḥujayra, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, that he said: “Boiling water is poured over their heads. It penetrates until it reaches his insides and strips away what is within him, passing out through his feet: that is the melting. Then he is restored to how he was.”
أَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ عَبْدِ اللَّهِ بْنِ بِشْرٍ، عَنْ أَبِي أُمَامَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قَوْلِهِ: {وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ يَتَجَرَّعُهُ} [إِبْرَاهِيمُ: ١٧] قَالَ: «يُقَرَّبُ إِلَيْهِ فَيَتَكَرَّهُهُ، فَإِذَا أُدْنِيَ مِنْهُ شَوَى وَجْهَهُ، وَوَقَعَتْ فَرْوَةُ رَأْسِهِ، فَإِذَا شَرِبَهُ قَطَّعَ أَمْعَاءَهُ حَتَّى يَخْرُجَ مِنْ دُبُرِهِ» يَقُولُ اللَّهُ: {وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ} [مُحَمَّدٌ: ١٥] وَيَقُولُ اللَّهُ: {وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ} [الْكَهْفُ: ٢٩]
ʾanā ṣafwānu bnu ʿamrin, ʿan ʿabdi allāhi bni bishrin, ʿan ʾabī ʾumāmata, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama fī qawlihi: {wayusqā min māʾin ṣadīdin yatajarraʿuhu} [ʾibrāhīmu: 17] qāla: «yuqarrabu ʾilayhi fayatakarrahuhu, faʾidhā ʾudniya minhu shawā wajhahu, wawaqaʿat farwatu raʾsihi, faʾidhā sharibahu qaṭṭaʿa ʾamʿāʾahu ḥattā yakhruja min duburihi» yaqūlu allāhu: {wasuqū māʾan ḥamīman faqaṭṭaʿa ʾamʿāʾahum} [muḥammadun: 15] wayaqūlu allāhu: {waʾin yastaghīthū yughāthū bimāʾin ka-al-muhli yashwī al-wujūha biʾsa al-sharābu} [al-kahfu: 29]
Ṣafwān ibn ʿAmr informed us, from ʿAbd Allāh ibn Bishr, from Abū Umāma, from the Prophet, may God bless him and grant him peace, concerning His words, “He is given putrid water to drink, which he gulps” [Ibrāhīm 14:17]. He said: “It is brought near him, and he recoils from it. When it is brought close, it roasts his face and his scalp falls off. When he drinks it, it tears his intestines apart until it comes out of his anus.” God says, “They are given boiling water to drink, which tears their intestines apart” [Muḥammad 47:15]. God also says, “If they cry for help, they are helped with water like molten metal, scorching faces. What a terrible drink!” [al-Kahf 18:29].
أَنَا أَبُو الصَّبَّاحِ قَالَ: سَمِعْتُ يَزِيدَ بْنَ أَبِي سُمَيَّةَ يَقُولُ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: «هَلْ تَدْرُونَ مَا الْمُهْلُ؟ مُهْلُ الزَّيْتِ، يَعْنِي أَحَرَّهُ»
ʾanā ʾabū al-ṣabbāḥi qāla: samiʿtu yazīda bna ʾabī sumayyata yaqūlu: samiʿtu ibna ʿumara yaqūlu: «hal tadrūna mā al-muhlu? muhlu al-zayti, yaʿnī ʾaḥarrahu»
Abū al-Ṣabbāḥ informed us, saying: I heard Yazīd ibn Abī Sumayya say: I heard Ibn ʿUmar say: “Do you know what muhl is? It is the muhl of oil, meaning its hottest part.”
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: {كَالْمُهْلِ} [الْكَهْفُ: ٢٩] ، قَالَ: «كَعَكَرِ الزَّيْتِ، إِذَا قُرِّبَتْ إِلَيْهِ سَقَطَتْ فَرْوَةُ وَجْهِهِ فِيهِ»
ʾanā rishdīnu bnu saʿdin qāla: ʾakhbaranī ʿamru bnu al-ḥārithi, ʿan ʾabī al-samḥi, ʿan ʾabī al-haythami, ʿan ʾabī saʿīdin al-khudriyyi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: {ka-al-muhli} [al-kahfu: 29] , qāla: «kaʿakari al-zayti, ʾidhā qurribat ʾilayhi saqaṭat farwatu wajhihi fīhi»
Rishdīn ibn Saʿd informed us, saying: ʿAmr ibn al-Ḥārith informed me, from Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd al-Khudrī, from the Prophet, may God bless him and grant him peace, who said, concerning “like muhl” [al-Kahf 18:29]: “Like the dregs of oil. When it is brought near him, the skin of his face falls into it.”
وَبِهَٰذَا الْإِسْنَادِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لِسُرَادَقِ النَّارِ أَرْبَعَةُ جُدُرٍ كُثْفُ كُلِّ جِدَارٍ مَسِيرَةُ أَرْبَعِينَ سَنَةً»
wa-bi-hādhā al-ʾisnādi ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «lisurādaqi al-nāri ʾarbaʿatu judurin kuthfu kulli jidārin masīratu ʾarbaʿīna sanatan»
Through this same chain, from the Prophet, may God bless him and grant him peace, who said: “The enclosure of the Fire has four walls; the thickness of each wall is a journey of forty years.”
وَبِهَٰذَا الْإِسْنَادِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ أَنَّ دَلْوًا مِنْ غِسْلِينَ أُهْرِيقَ فِي الدُّنْيَا، لَأَنْتَنَ أَهْلَ الدُّنْيَا»
wa-bi-hādhā al-ʾisnādi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «law ʾanna dalwan min ghislīna ʾuhrīqa fī al-dunyā, laʾantana ʾahla al-dunyā»
Through this same chain, from the Prophet, may God bless him and grant him peace, who said: “If a bucket of ghislīn were poured into this world, it would make the people of the world stink.”
أَنَا الْمُبَارَكُ بْنُ فَضَالَةَ، عَنِ الْحَسَنِ، فِي قَوْلِهِ: {إِنَّ عَذَابَهَا كَانَ غَرَامًا} [الْفُرْقَانُ: ٦٥] قَالَ: “ الْغَرَامُ: اللَّازِمُ الَّذِي لَا يُفَارِقُ صَاحِبَهُ، وَكُلُّ عَذَابٍ يُفَارِقُ صَاحِبَهُ فَلَيْسَ بِغَرَامٍ ”
ʾanā al-mubāraku bnu faḍālata, ʿani al-ḥasani, fī qawlihi: {ʾinna ʿadhābahā kāna gharāman} [al-furqānu: 65] qāla: “ al-gharāmu: al-lāzimu al-ladhī lā yufāriqu ṣāḥibahu, wakullu ʿadhābin yufāriqu ṣāḥibahu falaysa bigharāmin ”
Al-Mubārak ibn Faḍāla informed us, from al-Ḥasan, concerning His words, “Its punishment is unrelenting” [al-Furqān 25:65]. He said: “Gharām means something that clings and never leaves the one afflicted with it. Any punishment that leaves the one afflicted with it is not gharām.”
أَنَا سُفْيَانُ، عَنْ عَمَّارٍ الدُّهْنِيِّ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: سَأَلَ عَلِيٌّ هِلَالًا الْهَجَرِيَّ: مَا تَجِدُونَ الْحُقْبَ الْوَاحِدَ؟ قَالَ: «نَجِدُهُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ ثَمَانِينَ سَنَةً، كُلُّ سَنَةٍ اثْنَا عَشَرَ شَهْرًا، كُلُّ شَهْرٍ ثَلَاثُونَ يَوْمًا، وَكُلُّ يَوْمٍ أَلْفُ سَنَةٍ»
ʾanā sufyānu, ʿan ʿammārin al-duhniyyi, ʿan sālimi bni ʾabī al-jaʿdi qāla: saʾala ʿaliyyun hilālan al-hajariyya: mā tajidūna al-ḥuqba al-wāḥida? qāla: «najiduhu fī kitābi allāhi al-munazzali thamānīna sanatan, kullu sanatin ithnā ʿashara shahran, kullu shahrin thalāthūna yawman, wakullu yawmin ʾalfu sanatin»
Sufyān informed us, from ʿAmmār al-Duhnī, from Sālim ibn Abī al-Jaʿd, who said: ʿAlī asked Hilāl al-Hajarī, “What do you find the length of a single age to be?” He said, “In God's revealed book we find it to be eighty years: each year twelve months, each month thirty days, and each day a thousand years.”
أَنَا. . .، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، يَذْكُرُهُ عَنْ أَبِي أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: “ إِنَّ أَهْلَ النَّارِ يَدْعُونَ مَالِكًا فَلَا يُجِيبُهُمْ أَرْبَعِينَ عَامًا، ثُمَّ يَرُدُّ عَلَيْهِمْ: {إِنَّكُمْ مَاكِثُونَ} [الزُّخْرُفُ: ٧٧] قَالَ: فَكَانَتْ وَاللَّهِ دَعْوَتَهُمْ. . . قَالَ: ثُمَّ يَدْعُونَ رَبَّهُمْ، فَيَقُولُونَ: {رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا} [الْمُؤْمِنُونَ: ١٠٦] . . . {مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ} [إِبْرَاهِيمُ: ٤٦] قَالَ: هَٰذِهِ الثَّالِثَةُ قَالَ: ثُمَّ نَادَوُا الرَّابِعَةَ: {رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ} [فَاطِرٌ: ٣٧] قَالَ: {أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ} [فَاطِرٌ: ٣٧] ، ثُمَّ سَكَتَ عَنْهُمْ مَا شَاءَ اللَّهُ، ثُمَّ نَادَاهُمْ: {أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ} [الْمُؤْمِنُونَ: ١٠٥] قَالَ: فَلَمَّا سَمِعُوا صَوْتَهُ قَالُوا: الْآنَ يَرْحَمُنَا، فَقَالُوا عِنْدَ ذَٰلِكَ: {رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا} [الْمُؤْمِنُونَ: ١٠٦] أَيِ الْكِتَابُ الَّذِي كُتِبَ عَلَيْنَا، {وَكُنَّا قَوْمًا ضَالِّينَ رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ} [الْمُؤْمِنُونَ: ١٠٧] ، قَالَ عِنْدَ ذَٰلِكَ: {اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ} فَانْقَطَعَ عِنْدَ ذَٰلِكَ الدُّعَاءُ وَالرَّجَاءُ مِنْهُمْ، وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ، بَعْضُهُمْ فِي وَجْهِ بَعْضٍ، فَأُطْبِقَتْ عَلَيْهِمْ قَالَ: فَحَدَّثَنِي الْأَزْهَرُ بْنُ أَبِي الْأَزْهَرِ أَنَّهُ ذُكِرَ لَهُ أَنَّ ذَٰلِكَ قَوْلُهُ: {هَٰذَا يَوْمُ لَا يَنْطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ} [الْمُرْسَلَاتُ: ٣٥] ”
ʾanā. . ., ʿan saʿīdi bni ʾabī ʿarūbata, ʿan qatādata, yadhkuruhu ʿan ʾabī ʾayyūba, ʿan ʿabdi allāhi bni ʿamri bni al-ʿāṣi, qāla: “ ʾinna ʾahla al-nāri yadʿūna mālikan falā yujībuhum ʾarbaʿīna ʿāman, thumma yaruddu ʿalayhim: {ʾinnakum mākithūna} [al-zukhrufu: 77] qāla: fakānat wa-allāhi daʿwatahum. . . qāla: thumma yadʿūna rabbahum, fayaqūlūna: {rabbanā ghalabat ʿalaynā shiqwatunā} [al-muʾminūna: 106] . . . {makruhum litazūla minhu al-jibālu} [ʾibrāhīmu: 46] qāla: hādhihi al-thālithatu qāla: thumma nādawu al-rābiʿata: {rabbanā ʾakhrijnā naʿmal ṣāliḥan ghayra al-ladhī kunnā naʿmalu} [fāṭirun: 37] qāla: {ʾawalam nuʿammirkum mā yatadhakkaru fīhi man tadhakkara wajāʾakumu al-nadhīru fadhūqū famā li-l-ẓālimīna min naṣīrin} [fāṭirun: 37] , thumma sakata ʿanhum mā shāʾa allāhu, thumma nādāhum: {ʾalam takun ʾāyātī tutlā ʿalaykum fakuntum bihā tukadhdhibūna} [al-muʾminūna: 105] qāla: falammā samiʿū ṣawtahu qālū: al-ʾāna yarḥamunā, faqālū ʿinda dhālika: {rabbanā ghalabat ʿalaynā shiqwatunā} [al-muʾminūna: 106] ʾayi al-kitābu al-ladhī kutiba ʿalaynā, {wakunnā qawman ḍāllīna rabbanā ʾakhrijnā minhā faʾin ʿudnā faʾinnā ẓālimūna} [al-muʾminūna: 107] , qāla ʿinda dhālika: {ikhsaʾū fīhā walā tukallimūni} fa-nqaṭaʿa ʿinda dhālika al-duʿāʾu wa-al-rajāʾu minhum, waʾaqbala baʿḍuhum ʿalā baʿḍin, baʿḍuhum fī wajhi baʿḍin, faʾuṭbiqat ʿalayhim qāla: faḥaddathanī al-ʾazharu bnu ʾabī al-ʾazhari ʾannahu dhukira lahu ʾanna dhālika qawluhu: {hādhā yawmu lā yanṭiqūna walā yuʾdhanu lahum fayaʿtadhirūna} [al-mursalātu: 35] ”
… informed us, from Saʿīd ibn Abī ʿArūba, from Qatāda, who related it from Abū Ayyūb, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, who said: “The people of the Fire call upon Mālik, but he does not answer them for forty years. Then he replies to them, ‘You are to remain’ [al-Zukhruf 43:77].” He said: “By God, their plea was …” He said: “Then they call upon their Lord, saying, ‘Our Lord, our misery overcame us’ [al-Muʾminūn 23:106] … ‘their plotting, by which mountains would be removed’ [Ibrāhīm 14:46].” He said: “This was the third.” He said: “Then they called out a fourth time, ‘Our Lord, bring us out; we shall act righteously, unlike what we used to do’ [Fāṭir 35:37]. He said, ‘Did We not grant you a life long enough for anyone who would take heed to do so? And the warner came to you. So taste it: the wrongdoers have no helper’ [Fāṭir 35:37]. Then He remained silent toward them for as long as God willed, then called to them, ‘Were My signs not recited to you, and did you not deny them?’ [al-Muʾminūn 23:105].” He said: “When they heard His voice, they said, ‘Now He will have mercy on us.’ Then they said, ‘Our Lord, our misery overcame us’ [al-Muʾminūn 23:106], meaning the decree written against us, ‘and we were a people astray. Our Lord, bring us out of it; if we return, we will indeed be wrongdoers’ [al-Muʾminūn 23:107]. At that He said, ‘Remain despised in it, and do not speak to Me.’ At that their pleading and hope ceased. They turned toward one another, face to face, and it was closed over them.” He said: “Al-Azhar ibn Abī al-Azhar narrated to me that it was related to him that this is His saying, ‘This is a day when they do not speak, nor are they permitted to offer excuses’ [al-Mursalāt 77:35].”
أَنَا مُحَمَّدُ بْنُ مُطَرِّفٍ، عَنِ الثِّقَةِ أَنَّ فَتًى مِنَ الْأَنْصَارِ دَخَلَتْهُ خَشْيَةٌ مِنَ النَّارِ، فَكَانَ يَبْكِي عِنْدَ ذِكْرِ النَّارِ حَتَّى حَبَسَهُ ذَٰلِكَ فِي الْبَيْتِ، فَذُكِرَ ذَٰلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَجَاءَهُ فِي الْبَيْتِ، فَلَمَّا دَخَلَ النَّبِيُّ عَلَيْهِ السَّلَامُ اعْتَنَقَهُ الْفَتَى فَخَرَّ مَيِّتًا، قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «جَهِّزُوا صَاحِبَكُمْ فَإِنَّ الْفَرَقَ مِنَ النَّارِ فَلَذَ كَبِدَهُ»
ʾanā muḥammadu bnu muṭarrifin, ʿani al-thiqati ʾanna fatan mina al-ʾanṣāri dakhalat-hu khashyatun mina al-nāri, fakāna yabkī ʿinda dhikri al-nāri ḥattā ḥabasahu dhālika fī al-bayti, fadhukira dhālika li-l-nabiyyi ṣallā allāhu ʿalayhi wasallama, fajāʾahu fī al-bayti, falammā dakhala al-nabiyyu ʿalayhi al-salāmu iʿtanaqahu al-fatā fakharra mayyitan, qāla al-nabiyyu ṣallā allāhu ʿalayhi wasallama: «jahhizū ṣāḥibakum faʾinna al-faraqa mina al-nāri faladha kabidahu»
Muḥammad ibn Muṭarrif informed us, from a trustworthy person, that a young man of the Anṣār was overcome by fear of the Fire. He would weep when the Fire was mentioned, until this confined him to his house. This was mentioned to the Prophet, may God bless him and grant him peace, and he came to him in the house. When the Prophet, peace be upon him, entered, the young man embraced him and fell down dead. The Prophet, may God bless him and grant him peace, said, “Prepare your companion for burial, for dread of the Fire has torn his liver apart.”
. . . . . . . . عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: «لَمَّا خُلِقَتِ النَّارُ فَزَعَتِ الْمَلَائِكَةُ، وَطَارَتْ أَفْئِدَتُهَا، فَلَمَّا خُلِقَ آدَمُ سَكَنَ ذَٰلِكَ عَنْهُمْ، وَذَهَبَ مَا كَانُوا يَحْذَرُونَ»
. . . . . . . . ʿan muḥammadi bni al-munkadiri qāla: «lammā khuliqati al-nāru fazaʿati al-malāʾikatu, waṭārat ʾafʾidatuhā, falammā khuliqa ʾādamu sakana dhālika ʿanhum, wadhahaba mā kānū yaḥdharūna»
… From Muḥammad ibn al-Munkadir, who said: “When the Fire was created, the angels were terrified and their hearts flew with fear. When Adam was created, that subsided in them, and what they had feared passed away.”
أَنَا زِيَادُ بْنُ مُسْلِمٍ، عَنْ صَالِحٍ أَبِي الْخَلِيلِ قَالَ: قَالَ: لَيْلَةَ أُسْرِيَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بُعِثَ إِلَيْهِ نَفَرٌ مِنَ الرُّسُلِ، فَتُلُقُّوا بِالْفَرَحِ وَالْبِشْرِ، وَفِي نَاحِيَةِ الْمَسْجِدِ مُصَلٍّ يُصَلِّي لَا يَلْتَفِتُ إِلَيْهِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ مَا مِنْكُمْ إِلَّا قَدْ رَأَيْتُ مِنْهُ الْبِشْرَ وَالْفَرَحَ غَيْرَ صَاحِبِ الزَّاوِيَةِ، فَقِيلَ لَهُ: أَمَا إِنَّهُ قَدْ فَرِحَ بِكَ كَمَا فَرِحْنَا، وَلَٰكِنَّهُ خَازِنٌ مِنْ خُزَّانِ جَهَنَّمَ ”
ʾanā ziyādu bnu muslimin, ʿan ṣāliḥin ʾabī al-khalīli qāla: qāla: laylata ʾusriya bi-al-nabiyyi ṣallā allāhu ʿalayhi wasallama buʿitha ʾilayhi nafarun mina al-rusuli, fatuluqqū bi-al-faraḥi wa-al-bishri, wafī nāḥiyati al-masjidi muṣallin yuṣallī lā yaltafitu ʾilayhi, faqāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ mā minkum ʾillā qad raʾaytu minhu al-bishra wa-al-faraḥa ghayra ṣāḥibi al-zāwiyati, faqīla lahu: ʾamā ʾinnahu qad fariḥa bika kamā fariḥnā, walākinnahu khāzinun min khuzzāni jahannama ”
Ziyād ibn Muslim informed us, from Ṣāliḥ Abū al-Khalīl, who said: He said: On the night the Prophet, may God bless him and grant him peace, was taken on the night journey, a group of messengers was sent to him, and they were received with joy and gladness. In a corner of the mosque a worshipper was praying without turning toward him. The Messenger of God, may God bless him and grant him peace, said, “I have seen joy and gladness from every one of you except the person in the corner.” He was told, “He has indeed rejoiced in you as we have, but he is one of the keepers of Gehenna.”
أَنَا عَبْدُ الرَّحْمَٰنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، أَنَّ ابْنَ مَسْعُودٍ كَانَ يَقُولُ: «أَعْجَبَنِي ضَاحِكٌ مِنْ وَرَائِهِ النَّارُ، وَمُؤَمِّلٌ مِنْ وَرَائِهِ الْمَوْتُ»
ʾanā ʿabdu al-raḥmāni bnu yazīda bni jābirin, ʿan sulaymāna bni mūsā, ʾanna ibna masʿūdin kāna yaqūlu: «ʾaʿjabanī ḍāḥikun min warāʾihi al-nāru, wamuʾammilun min warāʾihi al-mawtu»
ʿAbd al-Raḥmān ibn Yazīd ibn Jābir informed us, from Sulaymān ibn Mūsā, that Ibn Masʿūd used to say: “I marvel at someone laughing with the Fire awaiting him, and someone cherishing hopes with death awaiting him.”
أَنَا الْأَوْزَاعِيُّ قَالَ: كَانَ رَجُلٌ يُقَالُ لَهُ الْغَزْوَانُ «جَعَلَ عَلَى نَفْسِهِ أَلَّا يَضْحَكَ حَتَّى يَعْلَمَ مَصِيرَهُ مِنَ الْجَنَّةِ وَالنَّارِ، فَمَلَكَ نَفْسَهُ فَلَمْ يَضْحَكْ إِلَى أَنْ مَاتَ»
ʾanā al-ʾawzāʿiyyu qāla: kāna rajulun yuqālu lahu al-ghazwānu «jaʿala ʿalā nafsihi ʾallā yaḍḥaka ḥattā yaʿlama maṣīrahu mina al-jannati wa-al-nāri, famalaka nafsahu falam yaḍḥak ʾilā ʾan māta»
Al-Awzāʿī informed us, saying: There was a man called al-Ghazwān who “bound himself not to laugh until he knew his destination, whether Paradise or the Fire. He mastered himself and did not laugh until he died.”
أَنَا سَعِيدُ بْنُ سِنَانٍ قَالَ: سَمِعْتُ أَبَا الزَّاهِرِيَّةِ يُحَدِّثُ، عَنْ كَثِيرِ بْنِ مُرَّةَ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُكْثِرُ أَنْ يَقُولَ: «وَيْلٌ لِلْأَقْمَاعِ، أَقْمَاعِ الْقَوْلِ، وَيْلٌ لِلْمُصِرِّينَ، الَّذِينَ يُصِرُّونَ عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ»
ʾanā saʿīdu bnu sinānin qāla: samiʿtu ʾabā al-zāhiriyyati yuḥaddithu, ʿan kathīri bni murrata, ʾanna rasūla allāhi ṣallā allāhu ʿalayhi wasallama kāna yukthiru ʾan yaqūla: «waylun li-l-ʾaqmāʿi, ʾaqmāʿi al-qawli, waylun li-l-muṣirrīna, al-ladhīna yuṣirrūna ʿalā mā faʿalū wahum yaʿlamūna»
Saʿīd ibn Sinān informed us, saying: I heard Abū al-Zāhiriyya relate, from Kathīr ibn Murra, that the Messenger of God, may God bless him and grant him peace, often used to say: “Woe to the funnels, the funnels for words! Woe to those who persist, who knowingly persist in what they have done!”
أَنَا أَيْضًا أَنَّهُ سَمِعَ أَبَاهُ يَقُولُ: كَانَ أَبُو الدَّرْدَاءِ يَقُولُ: “ إِنِّي لَسْتُ أَخَافُ أَنْ يُقَالَ لِي: يَا عُوَيْمِرُ، مَاذَا عَلِمْتَ؟ وَلَٰكِنِّي أَخَافُ أَنْ يُقَالَ: يَا عُوَيْمِرُ، مَاذَا عَمِلْتَ فِيمَا عَلِمْتَ؟ وَلَمْ يُؤْتِ اللَّهُ امْرَأً عِلْمًا فِي الدُّنْيَا إِلَّا سَأَلَهُ عَمَلًا يَوْمَ الْقِيَامَةِ ”
ʾanā ʾayḍan ʾannahu samiʿa ʾabāhu yaqūlu: kāna ʾabū al-dardāʾi yaqūlu: “ ʾinnī lastu ʾakhāfu ʾan yuqāla lī: yā ʿuwaymiru, mādhā ʿalimta? walākinnī ʾakhāfu ʾan yuqāla: yā ʿuwaymiru, mādhā ʿamilta fīmā ʿalimta? walam yuʾti allāhu imraʾan ʿilman fī al-dunyā ʾillā saʾalahu ʿamalan yawma al-qiyāmati ”
He also informed us that he heard his father say: Abū al-Dardāʾ used to say, “I do not fear being asked, ‘ʿUwaymir, what did you learn?’ Rather, I fear being asked, ‘ʿUwaymir, what did you do with what you learned?’ God has never given a man knowledge in this world without asking him about his action on the Day of Resurrection.”
أَنَا مُوسَى بْنُ عَلِيِّ بْنِ رَبَاحٍ قَالَ: سَمِعْتُ أَبِي يَذْكُرُ عَنْ بَعْضِ مَنْ حَدَّثَهُ قَالَ: “ ثَلَاثَةٌ فِي النَّارِ قَدْ آذَوْا أَهْلَ النَّارِ، وَكُلُّ أَهْلِ النَّارِ فِي أَذًى، رِجَالٌ مُغَلَّقَةٌ عَلَيْهِمْ تَوَابِيتُ مِنْ نَارٍ، وَهُمْ فِي أَصْلِ الْجَحِيمِ، فَيَصِيحُونَ حَتَّى تَعْلُوَ أَصْوَاتُهُمْ أَهْلَ النَّارِ، فَقَالَ لَهُمْ أَهْلُ النَّارِ: مَا بَالُكُمْ مِنْ بَيْنِ أَهْلِ النَّارِ فَعَذَّبَكُمْ هَٰذَا؟ قَالُوا: كُنَّا مُتَكَبِّرِينَ، وَرِجَالٌ قَدْ فُتِقَتْ بُطُونُهُمْ يَسْحَبُونَ أَمْعَاءَهُمْ فِي النَّارِ، فَقَالَ لَهُمْ أَهْلُ النَّارِ: مَا بَالُكُمْ مِنْ بَيْنِ أَهْلِ النَّارِ فُعِلَ بِكُمْ هَٰذَا؟ قَالُوا: كُنَّا نُقَطِّعُ حُقُوقَ النَّاسِ بِأَيْمَانِنَا وَأَمَانَاتِنَا، وَرِجَالٌ يَسْعَوْنَ بَيْنَ الْجَحِيمِ وَالْحَمِيمِ، لَا يَقِرُّونَ، قِيلَ لَهُمْ: مَا بَالُكُمْ مِنْ بَيْنِ أَهْلِ النَّارِ فُعِلَ بِكُمْ هَٰذَا؟ قَالُوا: كُنَّا نَسْعَى بَيْنَ النَّاسِ بِالنَّمِيمَةِ ”
ʾanā mūsā bnu ʿaliyyi bni rabāḥin qāla: samiʿtu ʾabī yadhkuru ʿan baʿḍi man ḥaddathahu qāla: “ thalāthatun fī al-nāri qad ʾādhaw ʾahla al-nāri, wakullu ʾahli al-nāri fī ʾadhan, rijālun mughallaqatun ʿalayhim tawābītu min nārin, wahum fī ʾaṣli al-jaḥīmi, fayaṣīḥūna ḥattā taʿluwa ʾaṣwātuhum ʾahla al-nāri, faqāla lahum ʾahlu al-nāri: mā bālukum min bayni ʾahli al-nāri faʿadhdhabakum hādhā? qālū: kunnā mutakabbirīna, warijālun qad futiqat buṭūnuhum yasḥabūna ʾamʿāʾahum fī al-nāri, faqāla lahum ʾahlu al-nāri: mā bālukum min bayni ʾahli al-nāri fuʿila bikum hādhā? qālū: kunnā nuqaṭṭiʿu ḥuqūqa al-nāsi biʾaymāninā waʾamānātinā, warijālun yasʿawna bayna al-jaḥīmi wa-al-ḥamīmi, lā yaqirrūna, qīla lahum: mā bālukum min bayni ʾahli al-nāri fuʿila bikum hādhā? qālū: kunnā nasʿā bayna al-nāsi bi-al-namīmati ”
Mūsā ibn ʿAlī ibn Rabāḥ informed us, saying: I heard my father relate from someone who had told him: “Three groups in the Fire cause distress to the people of the Fire, although all the people of the Fire are in distress. There are men upon whom coffins of fire are shut, at the bottom of the Blaze. They shriek until their voices rise above the people of the Fire. The people of the Fire say to them, ‘Why, among all the people of the Fire, has this one punished you?’ They say, ‘We were arrogant.’ There are men whose bellies have been split open, dragging their intestines through the Fire. The people of the Fire say to them, ‘Why, among all the people of the Fire, has this been done to you?’ They say, ‘We used to cut off people's rights by our oaths and our trusts.’ There are men who run between the Blaze and the boiling water without rest. They are asked, ‘Why, among all the people of the Fire, has this been done to you?’ They say, ‘We used to go among people spreading malicious gossip.’”
أَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ قَالَ: حَدَّثَنِي ثَعْلَبَةُ بْنُ مُسْلِمٍ، عَنْ أَيُّوبَ بْنِ بُشَيْرٍ الْعِجْلِيِّ، عَنْ شُفَيِّ بْنِ مَاتِعٍ الْأَشْجَعِيِّ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ أَرْبَعَةٌ يُؤْذُونَ أَهْلَ النَّارِ عَلَى مَا بِهِمْ مِنَ الْأَذَى، يَسْعَوْنَ بَيْنَ الْجَحِيمِ وَالْحَمِيمِ، يَدْعُونَ بِالْوَيْلِ وَالثُّبُورِ، يَقُولُ أَهْلُ النَّارِ بَعْضُهُمْ لِبَعْضٍ: مَا بَالُ هَٰؤُلَاءِ قَدْ آذَوْنَا عَلَى مَا بِنَا مِنَ الْأَذَى؟ قَالَ: فَرَجُلٌ مُغَلَّقٌ عَلَيْهِ تَابُوتٌ مِنْ جَمْرٍ، وَرَجُلٌ يَجُرُّ أَمْعَاءَهُ، وَرَجُلٌ يَسِيلُ فُوهُ قَيْحًا وَدَمًا، وَرَجُلٌ يَأْكُلُ لَحْمَهُ قَالَ: فَيُقَالُ لِصَاحِبِ التَّابُوتِ: مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى؟ قَالَ: فَيَقُولُ: إِنَّ الْأَبْعَدَ مَاتَ، وَفِي عُنُقِهِ أَمْوَالُ النَّاسِ لَمْ يَجِدْ لَهَا فَضْلًا، أَوْ قَالَ: وَفَاءً، ثُمَّ يُقَالُ لِلَّذِي يَجُرُّ أَمْعَاءَهُ: مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى؟ قَالَ: فَيَقُولُ: إِنَّ الْأَبْعَدَ كَانَ لَا يُبَالِي أَيْنَ أَصَابَ الْبَوْلُ مِنْهُ، ثُمَّ لَا يَغْسِلُهُ، ثُمَّ يُقَالُ لِلَّذِي يَسِيلُ فُوهُ قَيْحًا وَدَمًا: مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى؟ فَيَقُولُ: إِنَّ الْأَبْعَدَ كَانَ يَنْظُرُ إِلَى كُلِّ كَلِمَةٍ قَذِعَةٍ خَبِيثَةٍ يَسْتَلِذُّهَا وَيَسْتَلِذُّ الرَّفَثَ، ثُمَّ يُقَالُ لِلَّذِي يَأْكُلُ لَحْمَهُ: مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى؟ قَالَ: فَيَقُولُ: إِنَّ الْأَبْعَدَ كَانَ يَأْكُلُ لُحُومَ النَّاسِ وَيَمْشِي بِالنَّمِيمَةِ ”
ʾanā ʾismāʿīlu bnu ʿayyāshin qāla: ḥaddathanī thaʿlabatu bnu muslimin, ʿan ʾayyūba bni bushayrin al-ʿijliyyi, ʿan shufayyi bni mātiʿin al-ʾashjaʿiyyi, ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama qāla: “ ʾarbaʿatun yuʾdhūna ʾahla al-nāri ʿalā mā bihim mina al-ʾadhā, yasʿawna bayna al-jaḥīmi wa-al-ḥamīmi, yadʿūna bi-al-wayli wa-al-thubūri, yaqūlu ʾahlu al-nāri baʿḍuhum libaʿḍin: mā bālu hāʾulāʾi qad ʾādhawnā ʿalā mā binā mina al-ʾadhā? qāla: farajulun mughallaqun ʿalayhi tābūtun min jamrin, warajulun yajurru ʾamʿāʾahu, warajulun yasīlu fūhu qayḥan wadaman, warajulun yaʾkulu laḥmahu qāla: fayuqālu liṣāḥibi al-tābūti: mā bālu al-ʾabʿadi qad ʾādhānā ʿalā mā binā mina al-ʾadhā? qāla: fayaqūlu: ʾinna al-ʾabʿada māta, wafī ʿunuqihi ʾamwālu al-nāsi lam yajid lahā faḍlan, ʾaw qāla: wafāʾan, thumma yuqālu li-l-ladhī yajurru ʾamʿāʾahu: mā bālu al-ʾabʿadi qad ʾādhānā ʿalā mā binā mina al-ʾadhā? qāla: fayaqūlu: ʾinna al-ʾabʿada kāna lā yubālī ʾayna ʾaṣāba al-bawlu minhu, thumma lā yaghsiluhu, thumma yuqālu li-l-ladhī yasīlu fūhu qayḥan wadaman: mā bālu al-ʾabʿadi qad ʾādhānā ʿalā mā binā mina al-ʾadhā? fayaqūlu: ʾinna al-ʾabʿada kāna yanẓuru ʾilā kulli kalimatin qadhiʿatin khabīthatin yastalidhdhuhā wayastalidhdhu al-rafatha, thumma yuqālu li-l-ladhī yaʾkulu laḥmahu: mā bālu al-ʾabʿadi qad ʾādhānā ʿalā mā binā mina al-ʾadhā? qāla: fayaqūlu: ʾinna al-ʾabʿada kāna yaʾkulu luḥūma al-nāsi wayamshī bi-al-namīmati ”
Ismāʿīl ibn ʿAyyāsh informed us, saying: Thaʿlaba ibn Muslim narrated to me, from Ayyūb ibn Bushayr al-ʿIjlī, from Shufayy ibn Mātiʿ al-Ashjaʿī, from the Messenger of God, may God bless him and grant him peace, who said: “Four people cause distress to the people of the Fire in addition to their existing distress. They run between the Blaze and the boiling water, crying woe and destruction. The people of the Fire say to one another, ‘What is the matter with these people, who have added to our distress?’” He said: “One is a man shut in a coffin of embers, another drags his intestines, another has pus and blood flowing from his mouth, and another eats his own flesh.” He said: “The man in the coffin is asked, ‘What is the matter with this wretch, who has added to our distress?’” He said: “He says, ‘This wretch died with people's money still owed by him, having found no surplus for it’—or he said, ‘no means of repayment.’ Then the one who drags his intestines is asked, ‘What is the matter with this wretch, who has added to our distress?’” He said: “He says, ‘This wretch did not care where urine touched him and then did not wash it away.’ Then the one with pus and blood flowing from his mouth is asked, ‘What is the matter with this wretch, who has added to our distress?’ He says, ‘This wretch would look for every filthy, foul word and take pleasure in it, and take pleasure in obscenity.’ Then the one who eats his flesh is asked, ‘What is the matter with this wretch, who has added to our distress?’” He said: “He says, ‘This wretch used to eat people's flesh and go about spreading malicious gossip.’”
أَنَا رَجُلٌ عَنِ الْحَسَنِ، فِي قَوْلِهِ {كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا} [النِّسَاءُ: ٥٦] قَالَ: «تُنْضِجُهُمْ فِي الْيَوْمِ سَبْعِينَ أَلْفَ مَرَّةٍ»
ʾanā rajulun ʿani al-ḥasani, fī qawlihi {kullamā naḍijat julūduhum baddalnāhum julūdan ghayrahā} [al-nisāʾu: 56] qāla: «tunḍijuhum fī al-yawmi sabʿīna ʾalfa marratin»
A man informed us, from al-Ḥasan, concerning His words, “Whenever their skins are cooked through, We replace them with other skins” [al-Nisāʾ 4:56]. He said: “It cooks them through seventy thousand times in a day.”
أَنَا رَجُلٌ عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ يَزِيدَ بْنِ شَجَرَةَ قَالَ: وَكَانَ مُعَاوِيَةُ بَعَثَهُ عَلَى الْجُيُوشِ فَلَقِيَ عَدُوًّا، فَرَأَى فِي أَصْحَابِهِ فَشَلًا فَجَمَعَهُمْ، فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: “ أَمَّا بَعْدُ، اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ، وَذَكَرَ الْحَدِيثَ: إِنَّكُمْ مَكْتُوبُونَ عِنْدَ اللَّهِ بِأَسْمَائِكُمْ وَسِيمَائِكُمْ، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قِيلَ: يَا فُلَانُ، هَا نُورُكَ، يَا فُلَانُ، لَا نُورَ لَكَ، إِنَّ لِجَهَنَّمَ سَاحِلًا كَسَاحِلِ الْبَحْرِ، فِيهِ هَوَامُّ، وَحَيَّاتٌ كَالْبَخَاتِيِّ، وَعَقَارِبُ كَالْبِغَالِ الدُّلْمِ، فَإِذَا اسْتَغَاثَ أَهْلُ النَّارِ، قَالُوا: السَّاحِلَ، فَإِذَا أُلْقُوا فِيهَا سُلِّطَتْ تِلْكَ الْهَوَامُّ عَلَيْهِمْ، فَتَأَخُذُ شِفَارَ أَعْيُنِهِمْ وَشِفَاهِهِمْ، وَمَا شَاءَ اللَّهُ مِنْهُمْ تَكْشُطُهَا كَشْطًا، فَيَقُولُونَ: النَّارَ النَّارَ، فَإِذَا أُلْقُوا فِيهَا سُلِّطَ عَلَيْهِمُ الْجَرَبُ، فَيَحُكُّ أَحَدُهُمْ جِلْدَهُ حَتَّى يَبْدُوَ عَظْمُهُ، وَإِنَّ جِلْدَ أَحَدِهِمْ لَأَرْبَعُونَ ذِرَاعًا قَالَ: يُقَالُ: يَا فُلَانُ، هَلْ تَجِدُ هَٰذَا يُؤْذِيكَ؟ قَالَ: فَيَقُولُ: وَأَيُّ أَذًى أَشَدُّ مِنْ هَٰذَا؟ قَالَ: يُقَالُ: هَٰذَا مَا كُنْتَ تُؤْذِي الْمُؤْمِنِينَ ”
ʾanā rajulun ʿan manṣūrin, ʿan mujāhidin, ʿan yazīda bni shajarata qāla: wakāna muʿāwiyatu baʿathahu ʿalā al-juyūshi falaqiya ʿaduwwan, faraʾā fī ʾaṣḥābihi fashalan fajamaʿahum, faḥamida allāha, waʾathnā ʿalayhi, thumma qāla: “ ʾammā baʿdu, udhkurū niʿmata allāhi ʿalaykum, wadhakara al-ḥadītha: ʾinnakum maktūbūna ʿinda allāhi biʾasmāʾikum wasīmāʾikum, faʾidhā kāna yawmu al-qiyāmati qīla: yā fulānu, hā nūruka, yā fulānu, lā nūra laka, ʾinna lijahannama sāḥilan kasāḥili al-baḥri, fīhi hawāmmu, waḥayyātun ka-al-bakhātiyyi, waʿaqāribu ka-al-bighāli al-dulmi, faʾidhā istaghātha ʾahlu al-nāri, qālū: al-sāḥila, faʾidhā ʾulqū fīhā sulliṭat tilka al-hawāmmu ʿalayhim, fataʾakhudhu shifāra ʾaʿyunihim washifāhihim, wamā shāʾa allāhu minhum takshuṭuhā kashṭan, fayaqūlūna: al-nāra al-nāra, faʾidhā ʾulqū fīhā sulliṭa ʿalayhimu al-jarabu, fayaḥukku ʾaḥaduhum jildahu ḥattā yabduwa ʿaẓmuhu, waʾinna jilda ʾaḥadihim laʾarbaʿūna dhirāʿan qāla: yuqālu: yā fulānu, hal tajidu hādhā yuʾdhīka? qāla: fayaqūlu: waʾayyu ʾadhan ʾashaddu min hādhā? qāla: yuqālu: hādhā mā kunta tuʾdhī al-muʾminīna ”
A man informed us, from Manṣūr, from Mujāhid, from Yazīd ibn Shajara. He said: Muʿāwiya had sent him in command of the armies. He encountered an enemy and saw faintheartedness among his companions, so he assembled them, praised God and extolled Him, then said: “To proceed: remember God's favor to you.” He mentioned the report: “You are recorded with God by your names and distinguishing features. On the Day of Resurrection it will be said, ‘So-and-so, here is your light! So-and-so, there is no light for you!’ Gehenna has a shore like the shore of the sea, with creeping creatures, snakes like Bactrian camels, and scorpions like black mules. When the people of the Fire cry for help, they say, ‘The shore!’ When they are thrown into it, those creatures are unleashed upon them, seizing the edges of their eyelids, their lips, and whatever God wills of them, stripping them off completely. They say, ‘The Fire! The Fire!’ When they are thrown into it, scabies is inflicted upon them. One of them scratches his skin until his bone shows, although his skin is forty cubits thick.” He said: “It is said, ‘So-and-so, do you find this painful?’” He said: “He says, ‘What pain could be worse than this?’” He said: “It is said, ‘This is for the harm you used to inflict on the believers.’”
نَا يَحْيَى بْنُ عُبَيْدِ اللَّهِ قَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ فِي جَهَنَّمَ وَادِيًا يُقَالُ لَهُ لَمْلَمُ، إِنَّ أَوْدِيَةَ جَهَنَّمَ لَتَسْتَعِيذُ بِاللَّهِ مِنْ حَرِّهِ»
nā yaḥyā bnu ʿubaydi allāhi qāla: samiʿtu ʾabī yaqūlu: samiʿtu ʾabā hurayrata yaqūlu: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «ʾinna fī jahannama wādiyan yuqālu lahu lamlamu, ʾinna ʾawdiyata jahannama latastaʿīdhu bi-allāhi min ḥarrihi»
Yaḥyā ibn ʿUbayd Allāh narrated to us, saying: I heard my father say: I heard Abū Hurayra say: The Messenger of God, may God bless him and grant him peace, said: “In Gehenna there is a valley called Lamlam. The valleys of Gehenna seek refuge in God from its heat.”
أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ، عَنِ ابْنِ عَجْلَانَ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، أَنَّهُ قَالَ: «الْوَيْلُ وَادٍ فِي جَهَنَّمَ لَوْ سُيِّرَتْ فِيهِ الْجِبَالُ لَمَاعَتْ مِنْ حَرِّهِ»
ʾanā saʿīdu bnu ʾabī ʾayyūba, ʿani ibni ʿajlāna, ʿan zaydi bni ʾaslama, ʿan ʿaṭāʾi bni yasārin, ʾannahu qāla: «al-waylu wādin fī jahannama law suyyirat fīhi al-jibālu lamāʿat min ḥarrihi»
Saʿīd ibn Abī Ayyūb informed us, from Ibn ʿAjlān, from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, that he said: “Al-Wayl is a valley in Gehenna. If mountains were sent through it, they would melt from its heat.”
أَنَا سُفْيَانُ، عَنْ زِيَادِ بْنِ فَيَّاضٍ، عَنْ أَبِي عِيَاضٍ قَالَ: «الْوَيْلُ مَسِيلٌ فِي أَصْلِ جَهَنَّمَ»
ʾanā sufyānu, ʿan ziyādi bni fayyāḍin, ʿan ʾabī ʿiyāḍin qāla: «al-waylu masīlun fī ʾaṣli jahannama»
Sufyān informed us, from Ziyād ibn Fayyāḍ, from Abū ʿIyāḍ, who said: “Al-Wayl is a watercourse at the bottom of Gehenna.”
أَنَا رُشْدُ بْنُ سَعْدٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ أَنَّهُ حَدَّثَهُ، عَنْ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وَيْلٌ وَادٍ فِي جَهَنَّمَ يَهْوِي فِيهِ الْكَافِرُ أَرْبَعِينَ خَرِيفًا قَبْلَ أَنْ يَبْلُغَ قَعْرَهُ، وَالصَّعُودُ جَبَلٌ مِنْ نَارٍ فَيَصْعَدُ فِيهِ سَبْعِينَ خَرِيفًا، ثُمَّ يَهْوِي فَهُوَ كَذَٰلِكَ»
ʾanā rushdu bnu saʿdin, ʿan ʿamri bni al-ḥārithi ʾannahu ḥaddathahu, ʿan ʾabī al-samḥi, ʿan ʾabī al-haythami, ʿan ʾabī saʿīdin al-khudriyyi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «waylun wādin fī jahannama yahwī fīhi al-kāfiru ʾarbaʿīna kharīfan qabla ʾan yablugha qaʿrahu, wa-al-ṣaʿūdu jabalun min nārin fayaṣʿadu fīhi sabʿīna kharīfan, thumma yahwī fahuwa ka-dhālika»
Rushd ibn Saʿd informed us, from ʿAmr ibn al-Ḥārith, who related it to him, from Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd al-Khudrī, from the Prophet, may God bless him and grant him peace, who said: “Wayl is a valley in Gehenna in which the unbeliever falls for forty autumns before reaching its bottom. Al-Ṣaʿūd is a mountain of fire: he climbs it for seventy autumns, then falls. So he continues.”
أَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمَّارٍ الدُّهْنِيِّ أَنَّهُ حَدَّثَهُ، عَنْ عَطِيَّةَ الْعَوْفِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: " إِنَّ {صَعُودًا} [الْمُدَّثِّرُ: ١٧] صَخْرَةٌ فِي جَهَنَّمَ، إِذَا وَضَعُوا أَيْدِيَهُمْ عَلَيْهَا ذَابَتْ، فَإِذَا رَفَعُوهَا عَادَتْ، اقْتِحَامُهَا {فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ} [الْبَلَدُ: ١٤] الْآيَةَ
ʾanā sufyānu bnu ʿuyaynata, ʿan ʿammārin al-duhniyyi ʾannahu ḥaddathahu, ʿan ʿaṭiyyata al-ʿawfiyyi, ʿan ʾabī saʿīdin al-khudriyyi qāla: " ʾinna {ṣaʿūdan} [al-muddaththiru: 17] ṣakhratun fī jahannama, ʾidhā waḍaʿū ʾaydiyahum ʿalayhā dhābat, faʾidhā rafaʿūhā ʿādat, iqtiḥāmuhā {fakku raqabatin ʾaw ʾiṭʿāmun fī yawmin dhī masghabatin} [al-baladu: 14] al-ʾāyata
Sufyān ibn ʿUyayna informed us, from ʿAmmār al-Duhnī, who related it to him, from ʿAṭiyya al-ʿAwfī, from Abū Saʿīd al-Khudrī, who said: “Ṣaʿūd [al-Muddaththir 74:17] is a rock in Gehenna. When they place their hands on it, they melt; when they lift them, they are restored. Surmounting it is ‘freeing a slave or feeding, on a day of hunger’ [al-Balad 90:14],” the verse.
أَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ قَالَ: نَا ثَعْلَبَةُ بْنُ مُسْلِمٍ، عَنْ أَيُّوبَ بْنِ بُشَيْرٍ، عَنْ شُفَيٍّ الْأَصْبَحِيِّ قَالَ: “ إِنَّ فِي جَهَنَّمَ جَبَلًا يُدْعَى صَعُودًا، يَطْلُعُ فِيهِ الْكَافِرُ أَرْبَعِينَ خَرِيفًا قَبْلَ أَنْ يَرْقَاهُ قَالَ اللَّهُ عَزَّ وَجَلَّ: {سَأُرْهِقُهُ صَعُودًا} [الْمُدَّثِّرُ: ١٧] قَالَ: وَإِنَّ فِي جَهَنَّمَ قَصْرًا يُقَالُ لَهُ هَوًى يُرْمَى الْكَافِرُ مِنْ أَعْلَاهُ فَيَهْوِي أَرْبَعِينَ خَرِيفًا قَبْلَ أَنْ يَبْلُغَ أَصْلَهُ، قَالَ اللَّهُ: {وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَى} [طٰهٰ: ٨١] ، وَإِنَّ فِي جَهَنَّمَ وَادِيًا يُدْعَى أَثَامًا، فِيهِ حَيَّاتٌ وَعَقَارِبُ، فِي فِقَارِ إِحْدَاهُنَّ مِقْدَارُ سَبْعِينَ قُلَّةَ سُمٍّ، وَالْعَقْرَبُ مِنْهُنَّ مِثْلُ الْبَغْلَةِ الْمُؤَكَّفَةِ، تَلْدَغُ الرَّجُلَ فَلَا تُلْهِيهِ عَمَّا يَجِدُ مِنْ حَرِّ جَهَنَّمَ حُمُوَّةُ لَدْغَتِهَا فَهُوَ لِمَا خُلِقَ لَهُ، وَإِنَّ فِي جَهَنَّمَ سَبْعِينَ دَاءً لِأَهْلِهَا ، كُلُّ دَاءٍ مِثْلُ جُزْءٍ مِنْ أَجْزَاءِ جَهَنَّمَ، وَإِنَّ فِي جَهَنَّمَ وَادِيًا يُدْعَى غَيًّا يَسِيلُ قَيْحًا وَدَمًا، فَهُوَ لِمَا خُلِقَ لَهُ، قَالَ اللَّهُ: {فَسَوْفَ يَلْقَوْنَ غَيًّا} [مَرْيَمُ: ٥٩] ”
ʾanā ʾismāʿīlu bnu ʿayyāshin qāla: nā thaʿlabatu bnu muslimin, ʿan ʾayyūba bni bushayrin, ʿan shufayyin al-ʾaṣbaḥiyyi qāla: “ ʾinna fī jahannama jabalan yudʿā ṣaʿūdan, yaṭluʿu fīhi al-kāfiru ʾarbaʿīna kharīfan qabla ʾan yarqāhu qāla allāhu ʿazza wajalla: {saʾurhiquhu ṣaʿūdan} [al-muddaththiru: 17] qāla: waʾinna fī jahannama qaṣran yuqālu lahu hawan yurmā al-kāfiru min ʾaʿlāhu fayahwī ʾarbaʿīna kharīfan qabla ʾan yablugha ʾaṣlahu, qāla allāhu: {waman yaḥlil ʿalayhi ghaḍabī faqad hawā} [ṭāhā: 81] , waʾinna fī jahannama wādiyan yudʿā ʾathāman, fīhi ḥayyātun waʿaqāribu, fī fiqāri ʾiḥdāhunna miqdāru sabʿīna qullata summin, wa-al-ʿaqrabu minhunna mithlu al-baghlati al-muʾakkafati, taldaghu al-rajula falā tulhīhi ʿammā yajidu min ḥarri jahannama ḥumuwwatu ladghatihā fahuwa limā khuliqa lahu, waʾinna fī jahannama sabʿīna dāʾan liʾahlihā , kullu dāʾin mithlu juzʾin min ʾajzāʾi jahannama, waʾinna fī jahannama wādiyan yudʿā ghayyan yasīlu qayḥan wadaman, fahuwa limā khuliqa lahu, qāla allāhu: {fasawfa yalqawna ghayyan} [maryamu: 59] ”
Ismāʿīl ibn ʿAyyāsh informed us, saying: Thaʿlaba ibn Muslim narrated to us, from Ayyūb ibn Bushayr, from Shufayy al-Aṣbaḥī, who said: “In Gehenna is a mountain called Ṣaʿūd. The unbeliever climbs it for forty autumns before reaching its summit. God, mighty and majestic, said, ‘I shall burden him with Ṣaʿūd’ [al-Muddaththir 74:17].” He said: “In Gehenna is a palace called Hawā. The unbeliever is cast from its top and falls for forty autumns before reaching its base. God said, ‘Whoever incurs My anger has fallen’ [Ṭā Hā 20:81]. In Gehenna is a valley called Athām, containing snakes and scorpions. In the vertebrae of one of them is the equivalent of seventy jars of venom; one of its scorpions is like a pack-saddled mule. It stings a man, yet the burning of its sting does not distract him from the heat of Gehenna that he feels. It serves that for which it was created. In Gehenna are seventy diseases for its people; each disease is like one of the parts of Gehenna. In Gehenna is a valley called Ghayy, flowing with pus and blood. It serves that for which it was created. God said, ‘They shall encounter Ghayy’ [Maryam 19:59].”
أَنَا يَحْيَى بْنُ أَيُّوبَ، عَنْ عُبَيْدِ اللَّهِ بْنِ زَحْرٍ، عَنْ أَبِي يَسَارٍ قَالَ: «الظُّلَّةُ فِي جَهَنَّمَ فِيهَا سَبْعُونَ أَلْفَ زَاوِيَةٍ، فِي كُلِّ زَاوِيَةٍ صِنْفٌ مِنَ الْعَذَابِ لَيْسَ فِي الْأُخْرَى»
ʾanā yaḥyā bnu ʾayyūba, ʿan ʿubaydi allāhi bni zaḥrin, ʿan ʾabī yasārin qāla: «al-ẓullatu fī jahannama fīhā sabʿūna ʾalfa zāwiyatin, fī kulli zāwiyatin ṣinfun mina al-ʿadhābi laysa fī al-ʾukhrā»
Yaḥyā ibn Ayyūb informed us, from ʿUbayd Allāh ibn Zaḥr, from Abū Yasār, who said: “The canopy in Gehenna has seventy thousand corners. In each corner is a kind of punishment absent from the others.”
أَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ زُبَيْدٍ، عَنْ مُجَاهِدٍ قَالَ: “ مَا مِنْ عَبْدٍ إِلَّا يُنَادَى يَوْمَ الْقِيَامَةِ: أَيْنَ فُلَانُ؟ - قَالَ زُبَيْدٌ: حَسِبْتُهُ قَالَ: ابْنُ فُلَانٍ - هَا نُورُكَ، أَيْنَ فُلَانُ ابْنُ فُلَانٍ؟ لَا نُورَ لَكَ ”
ʾanā māliku bnu mighwalin, ʿan zubaydin, ʿan mujāhidin qāla: “ mā min ʿabdin ʾillā yunādā yawma al-qiyāmati: ʾayna fulānu? - qāla zubaydun: ḥasibtuhu qāla: ibnu fulānin - hā nūruka, ʾayna fulānu ibnu fulānin? lā nūra laka ”
Mālik ibn Mighwal informed us, from Zubayd, from Mujāhid, who said: “Every servant is called on the Day of Resurrection: ‘Where is so-and-so?’”—Zubayd said, “I think he said, ‘son of so-and-so’”—“‘Here is your light! Where is so-and-so son of so-and-so? There is no light for you!’”
أَنَا رَجُلٌ، عَنِ الْحَسَنِ قَالَ: {يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ} [الْحَجُّ: ٢٠] قَالَ: “ يُقَطَّعُ بِهِ مَا فِي بُطُونِهِمْ، {وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ} [الْحَجُّ: ٢١] ، بِأَيْدِي الزَّبَانِيَةِ، وَذَٰلِكَ أَنَّ النَّارَ تَضْرِبُهُمْ بِلَهَبِهَا فَتَرْفَعُهُمْ، حَتَّى إِذَا كَانُوا فِي أَعْلَاهَا ضُرِبُوا بِمَقَامِعَ فَهَوَوْا سَبْعِينَ خَرِيفًا، وَلِذَٰلِكَ سُمِّيَتِ الْهَاوِيَةَ لِأَنَّهُمْ لَا يَسْتَقِرُّونَ سَاعَةً، فَإِذَا انْتَهَوْا، انْتَهَوْا إِلَى أَسْفَلِهَا، ضَرَبَهُمْ زَفِيرُ لَهَبِهَا، وَالزَّفِيرُ زَفِيرُ اللَّهَبِ، وَالشَّهِيقُ بُكَاؤُهُمْ كُلَّمَا أَرَادُوا أَنْ. . . يَخْرُجُوا ”
ʾanā rajulun, ʿani al-ḥasani qāla: {yuṣharu bihi mā fī buṭūnihim} [al-ḥajju: 20] qāla: “ yuqaṭṭaʿu bihi mā fī buṭūnihim, {walahum maqāmiʿu min ḥadīdin} [al-ḥajju: 21] , biʾaydī al-zabāniyati, wa-dhālika ʾanna al-nāra taḍribuhum bilahabihā fatarfaʿuhum, ḥattā ʾidhā kānū fī ʾaʿlāhā ḍuribū bimaqāmiʿa fahawaw sabʿīna kharīfan, wa-li-dhālika summiyati al-hāwiyata liʾannahum lā yastaqirrūna sāʿatan, faʾidhā intahaw, intahaw ʾilā ʾasfalihā, ḍarabahum zafīru lahabihā, wa-al-zafīru zafīru al-lahabi, wa-al-shahīqu bukāʾuhum kullamā ʾarādū ʾan. . . yakhrujū ”
A man informed us, from al-Ḥasan, who said, concerning “By it what is in their bellies is melted” [al-Ḥajj 22:20]: “What is in their bellies is cut apart by it. ‘For them are iron maces’ [al-Ḥajj 22:21], in the hands of the guards of Hell. The Fire strikes them with its flames and lifts them; when they are at its top, they are struck with maces and fall for seventy autumns. That is why it is called al-Hāwiya, the Abyss: they do not remain still for an hour. When they reach, when they reach its bottom, the roaring of its flame strikes them. The zafīr is the roaring of the flame, and the shahīq is their weeping, whenever they wish to … come out.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنِ الْأَزْرَقِ بْنِ قَيْسٍ، عَنْ رَجُلٍ مِنْ بَنِي تَمِيمٍ قَالَ: كُنَّا عِنْدَ أَبِي الْعَوَّامِ، فَقَرَأَ هَٰذِهِ الْآيَةَ: {وَمَا أَدْرَاكَ مَا سَقَرُ لَا تُبْقِي وَلَا تَذَرُ لَوَّاحَةٌ لِلْبَشَرِ عَلَيْهَا تِسْعَةَ عَشَرَ} [الْمُدَّثِّرُ: ٢٨] فَقَالَ: " وَمَا تِسْعَةَ عَشَرَ؟ تِسْعَةَ عَشَرَ أَلْفَ مَلَكٍ؟ أَوْ تِسْعَةَ عَشَرَ مَلَكًا؟ قَالَ: قُلْتُ: بَلْ تِسْعَةَ عَشَرَ مَلَكًا قَالَ: وَأَنَّى تَعْلَمُ ذَٰلِكَ، فَقُلْتُ: لِقَوْلِ اللَّهِ: {وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا. . .} [الْمُدَّثِّرُ: ٣١] قَالَ أَبُو الْعَوَّامِ: «صَدَقْتَ، وَبِيَدِ كُلِّ وَاحِدٍ مِنْهُمْ مِرْزَبَّةٌ مِنْ حَدِيدٍ لَهَا شُعْبَتَانِ، فَيُضْرَبُ بِهَا الضَّرْبَةُ يَهْوِي بِهَا سَبْعِينَ أَلْفًا، كَذَا بَيْنَ مِنْكَبَيْ كُلِّ مَلَكٍ مِنْهُمْ مَسِيرَةُ كَذَا»
ʾanā ḥammādu bnu salamata, ʿani al-ʾazraqi bni qaysin, ʿan rajulin min banī tamīmin qāla: kunnā ʿinda ʾabī al-ʿawwāmi, faqaraʾa hādhihi al-ʾāyata: {wamā ʾadrāka mā saqaru lā tubqī walā tadharu lawwāḥatun li-l-bashari ʿalayhā tisʿata ʿashara} [al-muddaththiru: 28] faqāla: " wamā tisʿata ʿashara? tisʿata ʿashara ʾalfa malakin? ʾaw tisʿata ʿashara malakan? qāla: qultu: bal tisʿata ʿashara malakan qāla: waʾannā taʿlamu dhālika, faqultu: liqawli allāhi: {wamā jaʿalnā ʿiddatahum ʾillā fitnatan li-l-ladhīna kafarū. . .} [al-muddaththiru: 31] qāla ʾabū al-ʿawwāmi: «ṣadaqta, wabiyadi kulli wāḥidin minhum mirzabbatun min ḥadīdin lahā shuʿbatāni, fayuḍrabu bihā al-ḍarbatu yahwī bihā sabʿīna ʾalfan, kadhā bayna minkabay kulli malakin minhum masīratu kadhā»
Ḥammād ibn Salama informed us, from al-Azraq ibn Qays, from a man of Banū Tamīm, who said: We were with Abū al-ʿAwwām, and he recited this verse: “What will make you know what Saqar is? It spares nothing and leaves nothing, scorching human skin; over it are nineteen” [al-Muddaththir 74:28]. He said, “What are nineteen? Nineteen thousand angels, or nineteen angels?” He said: I replied, “Rather, nineteen angels.” He said, “How do you know that?” I said, “Because God says, ‘We have made their number only a trial for those who disbelieve …’ [al-Muddaththir 74:31].” Abū al-ʿAwwām said: “You are right. In the hand of each of them is a two-pronged iron sledgehammer. A single blow with it makes him fall seventy thousand, thus; between the shoulders of each angel is a journey of such-and-such.”
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي حُيَيُّ بْنُ عَبْدِ اللَّهِ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْحُبُلِيِّ، عَنْ عَبْدِ اللَّهِ، أَنَّ رَجُلًا قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الْمُؤَذِّنِينَ يَفْضُلُونَنَا، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «قُولُوا كَمَا يَقُولُونَ، فَإِذَا فَرَغْتَ فَسَلْ تُعْطَهْ»
ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ḥuyayyu bnu ʿabdi allāhi, ʿan ʾabī ʿabdi al-raḥmāni al-ḥubuliyyi, ʿan ʿabdi allāhi, ʾanna rajulan qāla: yā rasūla allāhi, ʾinna al-muʾadhdhinīna yafḍulūnanā, qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «qūlū kamā yaqūlūna, faʾidhā faraghta fasal tuʿṭah»
Rishdīn ibn Saʿd informed us, saying: Ḥuyayy ibn ʿAbd Allāh narrated to me, from Abū ʿAbd al-Raḥmān al-Ḥubulī, from ʿAbd Allāh, that a man said, “Messenger of God, the callers to prayer surpass us.” The Messenger of God, may God bless him and grant him peace, said, “Say what they say; when you have finished, ask and you will be given it.”
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي عُمَارَةُ بْنُ غَزِيَّةَ، عَنْ رَجُلٍ مِنَ الْأَنْصَارِ حَدَّثَهُ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يُشْحِذُ نَفْسَهُ، يَعْنِي كَانَ يَتَشَدَّدُ فِي الْحَرِّ وَهُوَ صَائِمٌ وَيَقُولُ لَهَا: «أَبْشِرِي بِالرِّيِّ»
ʾanā ibnu lahīʿata qāla: ḥaddathanī ʿumāratu bnu ghaziyyata, ʿan rajulin mina al-ʾanṣāri ḥaddathahu, ʾanna ʿumara bna al-khaṭṭābi kāna yushḥidhu nafsahu, yaʿnī kāna yatashaddadu fī al-ḥarri wahuwa ṣāʾimun wayaqūlu lahā: «ʾabshirī bi-al-riyyi»
Ibn Lahīʿa informed us, saying: ʿUmāra ibn Ghaziyya narrated to me, from a man of the Anṣār who related it to him, that ʿUmar ibn al-Khaṭṭāb used to spur himself on, meaning that he would push himself in the heat while fasting, saying to his soul, “Rejoice in the promise of quenched thirst!”
أَنَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: نَا صَالِحٌ الْمُرِّيُّ قَالَ: بَلَغَنِي “ أَنَّ مَنْ كَرِهَ الْمَوْتَ مِنَ الْأَنْبِيَاءِ قَالَ: أُفَارِقُ الصَّلَاةَ، أُفَارِقُ الصِّيَامَ، أُفَارِقُ كَذَا مِنَ الْعِبَادَةِ ”
ʾanā nuʿaymun qāla: nā ibnu al-mubāraki qāla: nā ṣāliḥun al-murriyyu qāla: balaghanī “ ʾanna man kariha al-mawta mina al-ʾanbiyāʾi qāla: ʾufāriqu al-ṣalāta, ʾufāriqu al-ṣiyāma, ʾufāriqu kadhā mina al-ʿibādati ”
Nuʿaym informed us, saying: Ibn al-Mubārak narrated to us, saying: Ṣāliḥ al-Murrī narrated to us, saying: It has reached me “that any of the prophets who disliked death said, ‘I shall leave prayer behind; I shall leave fasting behind; I shall leave such-and-such acts of worship behind.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: نَا أَبُو جَنَابٍ الْكَلْبِيُّ، عَنْ أَبِي الْمِحْجَلِ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: “ ثَلَاثٌ مَنْ كُنَّ فِيهِ دَخَلَ الْجَنَّةَ: مَنْ إِذَا عَرَفَ حَقًّا لِلَّهِ لَمْ يُؤَخِّرْهُ إِلَى أَيَّامٍ لَا يُدْرِكُهَا، وَكَانَ عَمَلُهُ صَالِحًا فِي الْعَلَانِيَةِ عَلَى قِوَامٍ مِنَ السَّرِيرَةِ، وَكَانَ يَجْمَعُ مَعَ مَا قَدْ عَمِلَ صَلَاحَ مَا يَأْمَلُ، وَهَكَذَا وَلِيُّ اللَّهِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: nā ʾabū janābin al-kalbiyyu, ʿan ʾabī al-miḥjali, ʿan ʿabdi allāhi bni masʿūdin qāla: “ thalāthun man kunna fīhi dakhala al-jannata: man ʾidhā ʿarafa ḥaqqan li-llāhi lam yuʾakhkhirhu ʾilā ʾayyāmin lā yudrikuhā, wakāna ʿamaluhu ṣāliḥan fī al-ʿalāniyati ʿalā qiwāmin mina al-sarīrati, wakāna yajmaʿu maʿa mā qad ʿamila ṣalāḥa mā yaʾmalu, wa-hākadhā waliyyu allāhi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Abū Janāb al-Kalbī narrated to us, from Abū al-Miḥjal, from ʿAbd Allāh ibn Masʿūd, who said: “There are three qualities: whoever has them enters Paradise. When he recognizes something due to God, he does not postpone it to days he may never reach; his outward action is righteous, founded on an upright inward life; and he joins to what he has already done the righteousness of what he hopes to do. Such is God's friend.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: بَلَغَنِي عَنْ أَبِي الضُّحَى قَالَ: قَالَ مَسْرُوقٌ: “ يَا أَبَا الضُّحَى، أَيُعْجِبُكُمْ عِبَادَةُ عَبْدِ اللَّهِ بْنِ مَعْقِلٍ؟ قَالَ: يُعْجِبُنَا عِبَادَتُهُ وَفِقْهُهُ، قَالَ: وَاللَّهِ لَأَبُوهُ كَانَ أَعْجَبَ فِي أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهُ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: balaghanī ʿan ʾabī al-ḍuḥā qāla: qāla masrūqun: “ yā ʾabā al-ḍuḥā, ʾayuʿjibukum ʿibādatu ʿabdi allāhi bni maʿqilin? qāla: yuʿjibunā ʿibādatuhu wafiqhuhu, qāla: wa-allāhi laʾabūhu kāna ʾaʿjaba fī ʾaṣḥābi rasūli allāhi ṣallā allāhu ʿalayhi wasallama minhu ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: It has reached me from Abū al-Ḍuḥā that he said: Masrūq said, “Abū al-Ḍuḥā, does the worship of ʿAbd Allāh ibn Maʿqil impress you?” He said, “His worship and his understanding impress us.” He said, “By God, his father was more remarkable among the companions of the Messenger of God, may God bless him and grant him peace, than he is.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مُحَمَّدُ بْنُ سُلَيْمٍ، عَنْ مَطَرٍ، عَنِ الْحَسَنِ، فِي قَوْلِهِ: {كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ} [الذَّارِيَاتُ: ١٨] قَالَ: «جَزَّءُوا اللَّيْلَ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā muḥammadu bnu sulaymin, ʿan maṭarin, ʿani al-ḥasani, fī qawlihi: {kānū qalīlan mina al-layli mā yahjaʿūna wa-bi-al-ʾasḥāri hum yastaghfirūna} [al-dhāriyātu: 18] qāla: «jazzaʾū al-layla»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Muḥammad ibn Sulaym informed us, from Maṭar, from al-Ḥasan, concerning His words, “They slept little of the night, and at dawn they sought forgiveness” [al-Dhāriyāt 51:18]. He said: “They divided the night into portions.”
أَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ سَلْمَانَ قَالَ: “ تُدْنَى الشَّمْسُ مِنَ النَّاسِ يَوْمَ الْقِيَامَةِ حَتَّى تَكُونَ مِنْ رُءُوسِهِمْ قَدْرَ قَوْسٍ - أَوْ قَالَ: قَدْرَ قَوْسَيْنِ - فَتُعْطَى حَرَّ عَشْرِ سِنِينَ، وَلَيْسَ عَلَى أَحَدٍ يَوْمَئِذٍ طَحْرَبَةٌ، وَلَا تُرَى فِيهَا عَوْرَةُ مُؤْمِنٍ، وَلَا مُؤْمِنَةٍ، وَلَا يَضُرُّ حَرُّهَا يَوْمَئِذٍ مُؤْمِنًا وَلَا مُؤْمِنَةً، وَأَمَّا الْأَدْيَانُ - أَوْ قَالَ: الْكُفَّارُ - فَتَطْبُخُهُمْ، فَإِنَّمَا تَقُولُ: أَجْوَافُهُمْ: غِقْ غِقْ ” قَالَ نُعَيْمٌ: الطَّحْرَبَةُ: الْخِرْقَةُ
ʾanā sulaymānu al-taymiyyu, ʿan ʾabī ʿuthmāna al-nahdiyyi, ʿan salmāna qāla: “ tudnā al-shamsu mina al-nāsi yawma al-qiyāmati ḥattā takūna min ruʾūsihim qadra qawsin - ʾaw qāla: qadra qawsayni - fatuʿṭā ḥarra ʿashri sinīna, walaysa ʿalā ʾaḥadin yawmaʾidhin ṭaḥrabatun, walā turā fīhā ʿawratu muʾminin, walā muʾminatin, walā yaḍurru ḥarruhā yawmaʾidhin muʾminan walā muʾminatan, waʾammā al-ʾadyānu - ʾaw qāla: al-kuffāru - fataṭbukhuhum, faʾinnamā taqūlu: ʾajwāfuhum: ghiq ghiq ” qāla nuʿaymun: al-ṭaḥrabatu: al-khirqatu
Sulaymān al-Taymī informed us, from Abū ʿUthmān al-Nahdī, from Salmān, who said: “On the Day of Resurrection the sun is brought close to the people until it is a bow's length from their heads”—or he said, “two bows' lengths.” “It is given the heat of ten years. No one that day wears a ṭaḥraba, yet the nakedness of no believing man or woman is seen, and its heat that day harms no believing man or woman. As for the religions”—or he said, “the unbelievers”—“it cooks them, so that their insides only say, ‘Ghiq, ghiq.’” Nuʿaym said: “Ṭaḥraba means a rag.”
أَنَا مَعْمَرٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ أَبِي هُرَيْرَةَ قَالَ: «يُقَصَّرُ يَوْمَئِذٍ عَلَى الْمُؤْمِنِ حَتَّى يَكُونَ كَوَقْتِ صَلَاةٍ»
ʾanā maʿmarun, ʿan qatādata, ʿan zurārata bni ʾawfā, ʿan ʾabī hurayrata qāla: «yuqaṣṣaru yawmaʾidhin ʿalā al-muʾmini ḥattā yakūna kawaqti ṣalātin»
Maʿmar informed us, from Qatāda, from Zurāra ibn Awfā, from Abū Hurayra, who said: “That day is shortened for the believer until it is like the time of a prayer.”
أَنَا مُحَمَّدُ بْنُ يَسَارٍ، عَنْ قَتَادَةَ، فِي قَوْلِهِ: {الْحَاقَّةُ مَا الْحَاقَّةُ} [الْحَاقَّةُ: ٢] قَالَ: «حَقَّتْ وَلِكُلِّ عَامِلٍ عَمَلُهُ» قَالَ: {وَمَا أَدْرَاكَ مَا الْحَاقَّةُ} [الْحَاقَّةُ: ٣] قَالَ: «تَعْظِيمًا لِيَوْمِ الْقِيَامَةِ»
ʾanā muḥammadu bnu yasārin, ʿan qatādata, fī qawlihi: {al-ḥāqqatu mā al-ḥāqqatu} [al-ḥāqqatu: 2] qāla: «ḥaqqat walikulli ʿāmilin ʿamaluhu» qāla: {wamā ʾadrāka mā al-ḥāqqatu} [al-ḥāqqatu: 3] qāla: «taʿẓīman liyawmi al-qiyāmati»
Muḥammad ibn Yasār informed us, from Qatāda, concerning His words, “The Inevitable! What is the Inevitable?” [al-Ḥāqqa 69:2]. He said: “It has become reality, and every doer has his deed.” He said, concerning “What will make you know what the Inevitable is?” [al-Ḥāqqa 69:3]: “To magnify the Day of Resurrection.”
أَنَا جُوَيْبِرٌ، عَنِ الضَّحَّاكِ، {فَكَانَتْ وَرْدَةً كَالدِّهَانِ} [الرَّحْمَٰنُ: ٣٧] «الصَّافِيَةُ، يَعْنِي الْوَرْدَةَ أَنَّهَا مُخَالِطُهَا صُفْرَةٌ»
ʾanā juwaybirun, ʿani al-ḍaḥḥāki, {fakānat wardatan ka-al-dihāni} [al-raḥmānu: 37] «al-ṣāfiyatu, yaʿnī al-wardata ʾannahā mukhāliṭuhā ṣufratun»
Juwaybir informed us, from al-Ḍaḥḥāk, concerning “It becomes rose-colored, like oil” [al-Raḥmān 55:37]: “Clear,” meaning that the rose color is mixed with yellow.
أَنَا الْمُبَارَكُ، عَنِ الْحَسَنِ قَالَ: {وَرْدَةً كَالدِّهَانِ} [الرَّحْمَٰنُ: ٣٧] قَالَ: «تَكُونُ أَلْوَانًا»
ʾanā al-mubāraku, ʿani al-ḥasani qāla: {wardatan ka-al-dihāni} [al-raḥmānu: 37] qāla: «takūnu ʾalwānan»
Al-Mubārak informed us, from al-Ḥasan, who said, concerning “rose-colored, like oil” [al-Raḥmān 55:37]: “It takes on various colors.”
أَنَا سُفْيَانُ، عَنْ أَبِي فَرْوَةَ، عَنْ مُرَّةَ، عَنِ ابْنِ مَسْعُودٍ {لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ} [الِانْشِقَاقُ: ١٩] ، قَالَ: “ حَالًا بَعْدَ حَالٍ، قَالَ: مَرَّةً تَشَقَّقُ، وَمَرَّةً وَاهِيَةٌ ”
ʾanā sufyānu, ʿan ʾabī farwata, ʿan murrata, ʿani ibni masʿūdin {latarkabunna ṭabaqan ʿan ṭabaqin} [al-inshiqāqu: 19] , qāla: “ ḥālan baʿda ḥālin, qāla: marratan tashaqqaqu, wamarratan wāhiyatun ”
Sufyān informed us, from Abū Farwa, from Murra, from Ibn Masʿūd, concerning “You will pass from one stage to another” [al-Inshiqāq 84:19]. He said: “One state after another.” He said: “At one time it splits apart; at another it is frail.”
أَنَا عَوْفٌ، عَنْ أَبِي الْمِنْهَالِ سَيَّارِ بْنِ سَلَامَةَ الرَّيَاحِيِّ قَالَ: نَا شَهْرُ بْنُ حَوْشَبٍ قَالَ: حَدَّثَنِي ابْنُ عَبَّاسٍ قَالَ: “ إِذَا كَانَ يَوْمُ الْقِيَامَةِ مُدَّتِ الْأَرْضُ مَدَّ الْأَدِيمِ، وَزِيدَ فِي سَعَتِهَا كَذَا وَكَذَا، وَجُمِعَ الْخَلَائِقُ بِصَعِيدٍ وَاحِدٍ، جِنُّهُمْ وَإِنْسُهُمْ، فَإِذَا كَانَ ذَٰلِكَ قُيِّضَتْ هَٰذِهِ السَّمَاءُ الدُّنْيَا عَنِ أَهْلِهَا، فَيَنْتَشِرُونَ عَلَى وَجْهِ هَٰذِهِ الْأَرْضِ، فَلَأَهْلُ السَّمَاءِ أَكْثَرُ مِنْ جَمِيعِ أَهْلِ الْأَرْضِ جِنِّهِمْ وَإِنْسِهِمْ بِالضِّعْفِ، فَإِذَا رَآهُمْ أَهْلُ الْأَرْضِ فَزِعُوا إِلَيْهِمْ، وَيَقُولُونَ: أَفِيكُمْ رَبُّنَا؟ فَيَفْزَعُونَ مِنْ قَوْلِهِمْ، وَيَقُولُونَ: سُبْحَانَ رَبِّنَا، لَيْسَ فِينَا، وَهُوَ آتٍ، ثُمَّ تَقَاضُّ السَّمَاءُ الثَّانِيَةُ، فَلَأَهْلُ السَّمَاءِ الثَّانِيَةِ وَحْدَهُمْ أَكْثَرُ مِنْ أَهْلِ هَٰذِهِ السَّمَاءِ الدُّنْيَا وَمِنْ جَمِيعِ أَهْلِ الْأَرْضِ بِالضِّعْفِ، فَإِذَا نُثِرُوا عَلَى وَجْهِ الْأَرْضِ، فَزِعَ إِلَيْهِمْ أَهْلُ الْأَرْضِ، فَيَقُولُونَ لَهُمْ: أَفِيكُمْ رَبُّنَا؟ فَيَفْزَعُونَ مِنْ قَوْلِهِمْ، فَيَقُولُونَ: سُبْحَانَ رَبِّنَا، لَيْسَ فِينَا، وَهُوَ آتٍ، ثُمَّ تَقَاضُّ السَّمَٰوَاتُ سَمَاءً سَمَاءً، كُلَّمَا قُيِّضَتْ سَمَاءٌ كَانَتْ أَكْثَرَ مِنْ أَهْلِ السَّمَٰوَاتِ الَّتِي تَحْتَهَا، وَمِنْ جَمِيعِ أَهْلِ الْأَرْضِ بِالضِّعْفِ جِنِّهِمْ وَإِنْسِهِمْ، كُلَّمَا نُثِرُوا عَلَى وَجْهِ الْأَرْضِ فَزِعَ إِلَيْهِمْ أَهْلُ الْأَرْضِ، وَيَقُولُونَ لَهُمْ مِثْلَ ذَٰلِكَ ، فَيُرْجِعُونَ إِلَيْهِمْ مِثْلَ ذَٰلِكَ، حَتَّى تَقَاضَّ السَّمَاءُ السَّابِعَةُ، فَلَأَهْلُهَا وَحْدَهُمْ أَكْثَرُ مِنْ أَهْلِ سِتِّ سَمَاوَاتٍ، وَمِنْ جَمِيعِ أَهْلِ الْأَرْضِ بِالضِّعْفِ، وَيَجِيءُ اللَّهُ فِيهِمْ تَبَارَكَ وَتَعَالَى، وَالْأُمَمُ جُثًى صُفُوفًا، فَيُنَادِي مُنَادٍ: سَتَعْلَمُونَ الْيَوْمَ مَنْ أَصْحَابُ الْكَرَمِ، لِيَقُمُ الْحَامِدُونَ لِلَّهِ عَلَى كُلِّ حَالٍ، فَيَقُومُونَ، فَيَسْرَحُونَ إِلَى الْجَنَّةِ، ثُمَّ يُنَادِي ثَانِيَةً: سَتَعْلَمُونَ الْيَوْمَ مَنْ أَصْحَابُ الْكَرَمِ، لِيَقُمُ الَّذِينَ كَانَتْ {تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ} [السَّجْدَةُ: ١٦] ، فَيَقُومُونَ، فَيَسْرَحُونَ إِلَى الْجَنَّةِ، قَالَ: ثُمَّ يُنَادِي ثَالِثَةً: سَتَعْلَمُونَ الْيَوْمَ مَنْ أَصْحَابُ الْكَرَمِ، لِيَقُمُ الَّذِينَ كَانُوا {لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ} [النُّورُ: ٣٧] ، فَيَقُومُونَ، فَيَسْرَحُونَ إِلَى الْجَنَّةِ، فَإِذَا أُخِذَ مِنْ هَٰؤُلَاءِ الثَّلَاثَةِ، خَرَجَ عُنُقٌ مِنَ النَّارِ وَأَشْرَفَ عَلَى الْخَلَائِقِ، لَهُ عَيْنَانِ تُبْصِرَانِ، وَلِسَانٌ فَصِيحٌ قَالَ: فَيَقُولُ: إِنِّي وُكِّلْتُ بِثَلَاثَةٍ: وُكِّلْتُ بِكُلِّ جَبَّارٍ عَنِيدٍ، قَالَ: فَيَلْقُطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السِّمْسِمِ، فَيُحْبَسُ بِهِمْ فِي جَهَنَّمَ، قَالَ: ثُمَّ يَخْرُجُ ثَانِيًا، فَيَقُولُ: إِنِّي وُكِّلْتُ بِمَنْ آذَى اللَّهَ وَرَسُولَهُ، فَيَلْقُطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السِّمْسِمِ، فَيُحْبَسُ بِهِمْ فِي جَهَنَّمَ، قَالَ: ثُمَّ يَخْرُجُ ثَالِثَةً، قَالَ أَبُو الْمِنْهَالِ: فَأَحْسَبُهُ يَقُولُ: إِنِّي وُكِّلْتُ بِأَصْحَابِ التَّصَاوِيرِ، فَيَلْقُطُهُمْ مِنَ الصُّفُوفِ لَقْطَ الطَّيْرِ حَبَّ السِّمْسِمِ قَالَ: فَيُحْبَسُ بِهِمْ فِي جَهَنَّمَ، قَالَ: فَإِذَا أَخَذَ مِنْ هَٰؤُلَاءِ ثَلَاثَةً ، وَمِنْ هَٰؤُلَاءِ ثَلَاثَةً، وَمِنْ هَٰؤُلَاءِ ثَلَاثَةً، نُشِرَتِ الصُّحُفُ، وَوُضِعَتِ الْمَوَازِينُ، وَدُعِيَ الْخَلَائِقُ لِلْحِسَابِ ”
ʾanā ʿawfun, ʿan ʾabī al-minhāli sayyāri bni salāmata al-rayāḥiyyi qāla: nā shahru bnu ḥawshabin qāla: ḥaddathanī ibnu ʿabbāsin qāla: “ ʾidhā kāna yawmu al-qiyāmati muddati al-ʾarḍu madda al-ʾadīmi, wazīda fī saʿatihā kadhā wakadhā, wajumiʿa al-khalāʾiqu biṣaʿīdin wāḥidin, jinnuhum waʾinsuhum, faʾidhā kāna dhālika quyyiḍat hādhihi al-samāʾu al-dunyā ʿani ʾahlihā, fayantashirūna ʿalā wajhi hādhihi al-ʾarḍi, falaʾahlu al-samāʾi ʾaktharu min jamīʿi ʾahli al-ʾarḍi jinnihim waʾinsihim bi-al-ḍiʿfi, faʾidhā raʾāhum ʾahlu al-ʾarḍi faziʿū ʾilayhim, wayaqūlūna: ʾafīkum rabbunā? fayafzaʿūna min qawlihim, wayaqūlūna: subḥāna rabbinā, laysa fīnā, wahuwa ʾātin, thumma taqāḍḍu al-samāʾu al-thāniyatu, falaʾahlu al-samāʾi al-thāniyati waḥdahum ʾaktharu min ʾahli hādhihi al-samāʾi al-dunyā wamin jamīʿi ʾahli al-ʾarḍi bi-al-ḍiʿfi, faʾidhā nuthirū ʿalā wajhi al-ʾarḍi, faziʿa ʾilayhim ʾahlu al-ʾarḍi, fayaqūlūna lahum: ʾafīkum rabbunā? fayafzaʿūna min qawlihim, fayaqūlūna: subḥāna rabbinā, laysa fīnā, wahuwa ʾātin, thumma taqāḍḍu al-samāwātu samāʾan samāʾan, kullamā quyyiḍat samāʾun kānat ʾakthara min ʾahli al-samāwāti al-latī taḥtahā, wamin jamīʿi ʾahli al-ʾarḍi bi-al-ḍiʿfi jinnihim waʾinsihim, kullamā nuthirū ʿalā wajhi al-ʾarḍi faziʿa ʾilayhim ʾahlu al-ʾarḍi, wayaqūlūna lahum mithla dhālika , fayurjiʿūna ʾilayhim mithla dhālika, ḥattā taqāḍḍa al-samāʾu al-sābiʿatu, falaʾahluhā waḥdahum ʾaktharu min ʾahli sitti samāwātin, wamin jamīʿi ʾahli al-ʾarḍi bi-al-ḍiʿfi, wayajīʾu allāhu fīhim tabāraka wataʿālā, wa-al-ʾumamu juthan ṣufūfan, fayunādī munādin: sataʿlamūna al-yawma man ʾaṣḥābu al-karami, liyaqumu al-ḥāmidūna li-llāhi ʿalā kulli ḥālin, fayaqūmūna, fayasraḥūna ʾilā al-jannati, thumma yunādī thāniyatan: sataʿlamūna al-yawma man ʾaṣḥābu al-karami, liyaqumu al-ladhīna kānat {tatajāfā junūbuhum ʿani al-maḍājiʿi yadʿūna rabbahum khawfan waṭamaʿan wamimmā razaqnāhum yunfiqūna} [al-sajdatu: 16] , fayaqūmūna, fayasraḥūna ʾilā al-jannati, qāla: thumma yunādī thālithatan: sataʿlamūna al-yawma man ʾaṣḥābu al-karami, liyaqumu al-ladhīna kānū {lā tulhīhim tijāratun walā bayʿun ʿan dhikri allāhi waʾiqāmi al-ṣalāti waʾītāʾi al-zakāti yakhāfūna yawman tataqallabu fīhi al-qulūbu wa-al-ʾabṣāru} [al-nūru: 37] , fayaqūmūna, fayasraḥūna ʾilā al-jannati, faʾidhā ʾukhidha min hāʾulāʾi al-thalāthati, kharaja ʿunuqun mina al-nāri waʾashrafa ʿalā al-khalāʾiqi, lahu ʿaynāni tubṣirāni, walisānun faṣīḥun qāla: fayaqūlu: ʾinnī wukkiltu bithalāthatin: wukkiltu bikulli jabbārin ʿanīdin, qāla: fayalquṭuhum mina al-ṣufūfi laqṭa al-ṭayri ḥabba al-simsimi, fayuḥbasu bihim fī jahannama, qāla: thumma yakhruju thāniyan, fayaqūlu: ʾinnī wukkiltu biman ʾādhā allāha warasūlahu, fayalquṭuhum mina al-ṣufūfi laqṭa al-ṭayri ḥabba al-simsimi, fayuḥbasu bihim fī jahannama, qāla: thumma yakhruju thālithatan, qāla ʾabū al-minhāli: faʾaḥsabuhu yaqūlu: ʾinnī wukkiltu biʾaṣḥābi al-taṣāwīri, fayalquṭuhum mina al-ṣufūfi laqṭa al-ṭayri ḥabba al-simsimi qāla: fayuḥbasu bihim fī jahannama, qāla: faʾidhā ʾakhadha min hāʾulāʾi thalāthatan , wamin hāʾulāʾi thalāthatan, wamin hāʾulāʾi thalāthatan, nushirati al-ṣuḥufu, wawuḍiʿati al-mawāzīnu, waduʿiya al-khalāʾiqu li-l-ḥisābi ”
ʿAwf informed us, from Abū al-Minhāl Sayyār ibn Salama al-Rayāḥī, who said: Shahr ibn Ḥawshab narrated to us, saying: Ibn ʿAbbās narrated to me, saying: “On the Day of Resurrection the earth is stretched like leather, and its expanse is increased by such-and-such. All creatures, their jinn and their human beings, are gathered on one plain. When that happens, this lowest heaven is broken open to release its inhabitants, and they spread over the face of this earth. The inhabitants of heaven are twice as numerous as all the inhabitants of earth, their jinn and their human beings. When the inhabitants of earth see them, they rush to them in alarm and say, ‘Is our Lord among you?’ They are alarmed at their words and say, ‘Glory be to our Lord! He is not among us, but He is coming.’ Then the second heaven collapses. The inhabitants of the second heaven alone are twice as numerous as the inhabitants of this lowest heaven and all the inhabitants of earth. When they are scattered over the face of the earth, the inhabitants of earth rush to them in alarm and ask them, ‘Is our Lord among you?’ They are alarmed at their words and say, ‘Glory be to our Lord! He is not among us, but He is coming.’ Then the heavens collapse, heaven after heaven. Whenever a heaven is broken open, its inhabitants are twice as numerous as the inhabitants of the heavens beneath it and all the inhabitants of earth, their jinn and their human beings. Whenever they are scattered over the face of the earth, the inhabitants of earth rush to them in alarm and say the same to them, and they give them the same reply. This continues until the seventh heaven collapses. Its inhabitants alone are twice as numerous as the inhabitants of six heavens and all the inhabitants of earth. God, blessed and exalted, comes among them, while the nations kneel in rows. A herald proclaims, ‘Today you will learn who the people of honor are. Let those who praise God in every circumstance stand!’ They stand and depart for Paradise. Then he calls a second time, ‘Today you will learn who the people of honor are. Let those stand whose “sides shunned their beds as they called upon their Lord in fear and hope and spent from what We provided them” [al-Sajda 32:16]!’ They stand and depart for Paradise.” He said: “Then he calls a third time, ‘Today you will learn who the people of honor are. Let those stand whom “neither trade nor sale distracted from remembrance of God, establishment of prayer, and giving alms, fearing a day when hearts and eyes are overturned” [al-Nūr 24:37]!’ They stand and depart for Paradise. When these three groups have been taken, a neck emerges from the Fire and towers over all creatures, with two seeing eyes and an eloquent tongue.” He said: “It says, ‘I have been assigned three groups: I have been assigned every stubborn tyrant.’” He said: “It plucks them from the rows as birds pick up sesame seeds, and it is confined with them in Gehenna.” He said: “Then it emerges a second time and says, ‘I have been assigned those who harmed God and His Messenger.’ It plucks them from the rows as birds pick up sesame seeds, and it is confined with them in Gehenna.” He said: “Then it emerges a third time.” Abū al-Minhāl said: “I think he says, ‘I have been assigned the makers of images.’ It plucks them from the rows as birds pick up sesame seeds.” He said: “It is confined with them in Gehenna.” He said: “When He has taken three from these, three from these, and three from these, the scrolls are spread out, the scales are set up, and all creatures are summoned to the reckoning.”
أَنَا جُوَيْبِرٌ، عَنِ الضَّحَّاكِ قَالَ: “ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَمَرَ اللَّهُ السَّمَاءَ الدُّنْيَا فَتَشَقَّقَتْ بِأَهْلِهَا، فَيَكُونُ الْمَلَائِكَةُ عَلَى حَافَّاتِهَا حَتَّى يَأْمُرَهُمُ الرَّبُّ فَيَنْزِلُونَ إِلَى الْأَرْضِ، فَيُخْلَطُونَ بِالْأَرْضِ وَمَنْ فِيهَا، ثُمَّ يَأْمُرُ السَّمَاءَ الَّتِي تَلِيهَا فَيَنْزِلُونَ فَيَكُونُونَ صَفًّا فِي جَوْفِ ذَٰلِكَ الصَّفِّ، ثُمَّ السَّمَاءَ الثَّالِثَةَ، ثُمَّ الرَّابِعَةَ، ثُمَّ الْخَامِسَةَ، ثُمَّ السَّادِسَةَ، ثُمَّ السَّابِعَةَ، فَيَنْزِلُ الْمَلِكُ الْأَعْلَى فِي بَهَائِهِ وَمُلْكِهِ، وَمَجْنَبَتُهُ الْيُسْرَى جَهَنَّمُ، فَيَسْمَعُونَ زَفِيرَهَا وَشَهِيقَهَا، فَلَا يَأْتُونَ قُطْرًا مِنْ أَقْطَارِهَا إِلَّا وَجَدُوا صُفُوفًا قِيَامًا مِنَ الْمَلَائِكَةِ، فَذَٰلِكَ قَوْلُهُ: {يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَٰوَاتِ وَالْأَرْضِ فَانْفُذُوا لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ} وَالسُّلْطَانُ: الْعُذْرُ، وَذَٰلِكَ قَوْلُهُ: {وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا} [الْفَجْرُ: ٢٢] {وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ وَالْمَلَكُ عَلَى أَرْجَائِهَا} [الْحَاقَّةُ: ١٧] يَعْنِي حَافَّاتِهَا، يَعْنِي بِأَرْجَائِهَا مَا يَشَقَّقُ مِنْهَا، فَبَيْنَا هُمْ كَذَٰلِكَ إِذْ سَمِعُوا الصَّوْتَ فَأَقْبَلُوا إِلَى الْحِسَابِ ”
ʾanā juwaybirun, ʿani al-ḍaḥḥāki qāla: “ ʾidhā kāna yawmu al-qiyāmati ʾamara allāhu al-samāʾa al-dunyā fatashaqqaqat biʾahlihā, fayakūnu al-malāʾikatu ʿalā ḥāffātihā ḥattā yaʾmurahumu al-rabbu fayanzilūna ʾilā al-ʾarḍi, fayukhlaṭūna bi-al-ʾarḍi waman fīhā, thumma yaʾmuru al-samāʾa al-latī talīhā fayanzilūna fayakūnūna ṣaffan fī jawfi dhālika al-ṣaffi, thumma al-samāʾa al-thālithata, thumma al-rābiʿata, thumma al-khāmisata, thumma al-sādisata, thumma al-sābiʿata, fayanzilu al-maliku al-ʾaʿlā fī bahāʾihi wamulkihi, wamajnabatuhu al-yusrā jahannamu, fayasmaʿūna zafīrahā washahīqahā, falā yaʾtūna quṭran min ʾaqṭārihā ʾillā wajadū ṣufūfan qiyāman mina al-malāʾikati, fa-dhālika qawluhu: {yā maʿshara al-jinni wa-al-ʾinsi ʾini istaṭaʿtum ʾan tanfudhū min ʾaqṭāri al-samāwāti wa-al-ʾarḍi fa-nfudhū lā tanfudhūna ʾillā bisulṭānin} wa-al-sulṭānu: al-ʿudhru, wa-dhālika qawluhu: {wajāʾa rabbuka wa-al-malaku ṣaffan ṣaffan} [al-fajru: 22] {wa-nshaqqati al-samāʾu fahiya yawmaʾidhin wāhiyatun wa-al-malaku ʿalā ʾarjāʾihā} [al-ḥāqqatu: 17] yaʿnī ḥāffātihā, yaʿnī biʾarjāʾihā mā yashaqqaqu minhā, fabaynā hum ka-dhālika ʾidh samiʿū al-ṣawta faʾaqbalū ʾilā al-ḥisābi ”
Juwaybir informed us, from al-Ḍaḥḥāk, who said: “On the Day of Resurrection God commands the lowest heaven, and it splits open with its inhabitants. The angels remain on its edges until the Lord commands them, and they descend to the earth and are mingled with the earth and those upon it. Then He commands the heaven next to it; they descend and form a row within that row. Then the third heaven, then the fourth, then the fifth, then the sixth, then the seventh. The Most High King descends in His splendor and kingship, with Gehenna on His left flank. They hear its roaring and gasping. Wherever they go toward any of its regions, they find ranks of angels standing. That is His saying, ‘Company of jinn and human beings, if you can pass beyond the regions of the heavens and the earth, then pass! You will not pass except with authority.’ Authority means an excuse. That is His saying, ‘Your Lord comes, and the angels, rank upon rank’ [al-Fajr 89:22], and ‘The heaven splits apart and is frail that day, and the angels are on its edges’ [al-Ḥāqqa 69:17], meaning its borders; by its edges he means what splits apart of it. While they are thus, they hear the voice and come forward for the reckoning.”
أَنَا الْأَوْزَاعِيُّ قَالَ: سَمِعْتُ بِلَالًا يَقُولُ: “ إِنَّ لِلنَّاسِ يَوْمَ الْقِيَامَةِ . . . لِقَوْلِ رَبِّهِ عَزَّ وَجَلَّ: {يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ} [الْقِيَامَةُ: ١٠] وَقَوْلِهِ: {وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ} [سَبَأٌ: ٥١] ”
ʾanā al-ʾawzāʿiyyu qāla: samiʿtu bilālan yaqūlu: “ ʾinna li-l-nāsi yawma al-qiyāmati . . . liqawli rabbihi ʿazza wajalla: {yaqūlu al-ʾinsānu yawmaʾidhin ʾayna al-mafarru} [al-qiyāmatu: 10] waqawlihi: {walaw tarā ʾidh faziʿū falā fawta} [sabaʾun: 51] ”
Al-Awzāʿī informed us, saying: I heard Bilāl say: “For people on the Day of Resurrection there is … in accordance with the saying of his Lord, mighty and majestic, ‘Man will say that day, “Where is escape?”’ [al-Qiyāma 75:10], and His saying, ‘If only you could see when they are terrified, with no escape’ [Sabaʾ 34:51].”
أَنَا عَبْدُ الرَّحْمَٰنِ بْنُ يَزِيدَ بْنِ جَابِرٍ قَالَ: نَا عَبْدُ الْجَبَّارِ بْنُ عُبَيْدِ اللَّهِ بْنِ سَلْمَانَ، فِي قَوْلِهِ: {إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ يَوْمَ تُوَلُّونَ مُدْبِرِينَ} [غَافِرٌ: ٣٣] “ ثُمَّ تَسْتَجِيبُ لَهُمْ أَعْيُنُهُمْ بِالدَّمْعِ، فَيَبْكُونَ حَتَّى يَنْفَدَ الدَّمْعُ، ثُمَّ تَسْتَجِيبُ لَهُمْ أَعْيُنُهُمْ بِالدَّمِ، فَيَبْكُونَ حَتَّى يَنْفَدَ الدَّمُ، ثُمَّ تَسْتَجِيبُ لَهُمْ أَعْيُنُهُمْ بِالْقَيْحِ، قَالَ: يُرْسَلُ عَلَيْهِمْ مِنَ اللَّهِ أَمْرٌ فَيُوَلُّونَ مُدْبِرِينَ، ثُمَّ تَسْتَجِيبُ لَهُمْ أَعْيُنُهُمْ بِالْقَيْحِ، فَيَبْكُونَ قَيْحًا، حَتَّى يَنْفَدَ الْقَيْحُ، فَتَغُورُ أَبْصَارُهُمْ كَالْحَدَقِ فِي الطِّينِ ”
ʾanā ʿabdu al-raḥmāni bnu yazīda bni jābirin qāla: nā ʿabdu al-jabbāri bnu ʿubaydi allāhi bni salmāna, fī qawlihi: {ʾinnī ʾakhāfu ʿalaykum yawma al-tanādi yawma tuwallūna mudbirīna} [ghāfirun: 33] “ thumma tastajību lahum ʾaʿyunuhum bi-al-damʿi, fayabkūna ḥattā yanfada al-damʿu, thumma tastajību lahum ʾaʿyunuhum bi-al-dami, fayabkūna ḥattā yanfada al-damu, thumma tastajību lahum ʾaʿyunuhum bi-al-qayḥi, qāla: yursalu ʿalayhim mina allāhi ʾamrun fayuwallūna mudbirīna, thumma tastajību lahum ʾaʿyunuhum bi-al-qayḥi, fayabkūna qayḥan, ḥattā yanfada al-qayḥu, fataghūru ʾabṣāruhum ka-al-ḥadaqi fī al-ṭīni ”
ʿAbd al-Raḥmān ibn Yazīd ibn Jābir informed us, saying: ʿAbd al-Jabbār ibn ʿUbayd Allāh ibn Salmān narrated to us, concerning His words, “I fear for you the Day of Calling, the day you turn your backs in flight” [Ghāfir 40:33]: “Then their eyes respond to them with tears, and they weep until the tears run out. Then their eyes respond to them with blood, and they weep until the blood runs out. Then their eyes respond to them with pus.” He said: “A command from God is sent against them, and they turn their backs in flight. Then their eyes respond to them with pus, and they weep pus until the pus runs out. Their eyes sink like eyeballs in mud.”
أَنَا عُثْمَانُ بْنُ الْأَسْوَدِ، عَنْ مُجَاهِدٍ، فِي قَوْلِهِ: {مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ} [إِبْرَاهِيمُ: ٤٣] قَالَ: «رَافِعِي رُءُوسِهِمْ هَكَذَا»
ʾanā ʿuthmānu bnu al-ʾaswadi, ʿan mujāhidin, fī qawlihi: {muhṭiʿīna muqniʿī ruʾūsihim} [ʾibrāhīmu: 43] qāla: «rāfiʿī ruʾūsihim hākadhā»
ʿUthmān ibn al-Aswad informed us, from Mujāhid, concerning His words, “Hurrying forward, their heads raised” [Ibrāhīm 14:43]. He said: “Raising their heads like this.”
أَنَا سُفْيَانُ عَنْ سُلَيْمَانَ، عَنْ مُجَاهِدٍ، فِي قَوْلِهِ: {يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ} [الْمَائِدَةُ: ١٠٩] قَالَ: “ فَيَفْزَعُونَ وَيَقُولُونَ: {لَا عِلْمَ لَنَا} [الْبَقَرَةُ: ٣٢] ”
ʾanā sufyānu ʿan sulaymāna, ʿan mujāhidin, fī qawlihi: {yawma yajmaʿu allāhu al-rusula fayaqūlu mādhā ʾujibtum} [al-māʾidatu: 109] qāla: “ fayafzaʿūna wayaqūlūna: {lā ʿilma lanā} [al-baqaratu: 32] ”
Sufyān informed us, from Sulaymān, from Mujāhid, concerning His words, “The day God gathers the messengers and says, ‘What response did you receive?’” [al-Māʾida 5:109]. He said: “They are terrified and say, ‘We have no knowledge’ [al-Baqara 2:32].”
أَنَا ابْنُ جُرَيْجٍ، عَنْ مُجَاهِدٍ، {كُلُّ أُمَّةٍ جَاثِيَةٌ} [الْجَاثِيَةُ: ٢٨] قَالَ: «مُسْتَوْفِزِينَ عَلَى الرُّكَبِ»
ʾanā ibnu jurayjin, ʿan mujāhidin, {kullu ʾummatin jāthiyatun} [al-jāthiyatu: 28] qāla: «mustawfizīna ʿalā al-rukabi»
Ibn Jurayj informed us, from Mujāhid, concerning “Every nation kneeling” [al-Jāthiya 45:28]. He said: “Poised anxiously upon their knees.”
أَنَا ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ بَابَاهْ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَأَنِّي أَرَاكُمْ بِالْكَوَمِ جَاثِينَ دُونَ جَهَنَّمَ»
ʾanā ibnu ʿuyaynata, ʿan ʿamri bni dīnārin qāla: samiʿtu ʿabda allāhi bna bābāh yaqūlu: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «kaʾannī ʾarākum bi-al-kawami jāthīna dūna jahannama»
Ibn ʿUyayna informed us, from ʿAmr ibn Dīnār, who said: I heard ʿAbd Allāh ibn Bābāh say: The Messenger of God, may God bless him and grant him peace, said: “It is as though I see you on the mounds, kneeling before Gehenna.”
أَنَا أُسَامَةُ بْنُ زَيْدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، فِي قَوْلِهِ {يَوْمَ يُكْشَفُ عَنْ سَاقٍ} [الْقَلَمُ: ٤٢] قَالَ: «يَوْمُ كَرَبٍ وَشِدَّةٍ»
ʾanā ʾusāmatu bnu zaydin, ʿan ʿikrimata, ʿani ibni ʿabbāsin, fī qawlihi {yawma yukshafu ʿan sāqin} [al-qalamu: 42] qāla: «yawmu karabin washiddatin»
Usāma ibn Zayd informed us, from ʿIkrima, from Ibn ʿAbbās, concerning His words, “The day a shin is uncovered” [al-Qalam 68:42]. He said: “A day of anguish and hardship.”
أَنَا ابْنُ جُرَيْجٍ، عَنْ مُجَاهِدٍ قَالَ: «شِدَّةُ الْأَمْرِ وَجَدُّهُ» ، قَالَ مُجَاهِدٌ، وَقَالَ ابْنُ عَبَّاسٍ: «هِيَ أَشَدُّ سَاعَةٍ فِي يَوْمِ الْقِيَامَةِ»
ʾanā ibnu jurayjin, ʿan mujāhidin qāla: «shiddatu al-ʾamri wajadduhu» , qāla mujāhidun, waqāla ibnu ʿabbāsin: «hiya ʾashaddu sāʿatin fī yawmi al-qiyāmati»
Ibn Jurayj informed us, from Mujāhid, who said: “The severity and seriousness of the affair.” Mujāhid said, and Ibn ʿAbbās said: “It is the hardest hour of the Day of Resurrection.”
أَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِيهِ، عَنْ سَيَّارٍ الشَّامِيِّ قَالَ: يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ: {يَا عِبَادِ لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنْتُمْ تَحْزَنُونَ} [الزُّخْرُفُ: ٦٨] «فَيَرْجُوهَا النَّاسُ أَجْمَعُونَ فَيُتْبِعُهَا» : {الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ} [الزُّخْرُفُ: ٦٩] «فَيَيْئَسُ مِنْهَا النَّاسُ غَيْرَ الْمُسْلِمِينَ»
ʾanā al-muʿtamiru bnu sulaymāna, ʿan ʾabīhi, ʿan sayyārin al-shāmiyyi qāla: yunādī munādin yawma al-qiyāmati: {yā ʿibādi lā khawfun ʿalaykumu al-yawma walā ʾantum taḥzanūna} [al-zukhrufu: 68] «fayarjūhā al-nāsu ʾajmaʿūna fayutbiʿuhā» : {al-ladhīna ʾāmanū biʾāyātinā wakānū muslimīna} [al-zukhrufu: 69] «fayayʾasu minhā al-nāsu ghayra al-muslimīna»
Al-Muʿtamir ibn Sulaymān informed us, from his father, from Sayyār al-Shāmī, who said: A herald calls on the Day of Resurrection, “My servants, you shall have no fear today, nor shall you grieve” [al-Zukhruf 43:68]. “All people hope for it; then he follows it with” “those who believed in Our signs and were Muslims” [al-Zukhruf 43:69]. “Then all people other than the Muslims despair of it.”
أَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ قَيْسٍ، عَنِ الْمِنْهَالِ بْنِ عَمْرٍو، عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ ، عَنْ عَلِيٍّ قَالَ: «أَوَّلُ مَنْ يُكْسَى خَلِيلُ اللَّهِ إِبْرَاهِيمُ قُبْطِيَّتَيْنِ ثُمَّ يُكْسَى مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حُلَّةً حِبَرَةً عَنْ يَمِينِ الْعَرْشِ»
ʾanā sufyānu, ʿan ʿamri bni qaysin, ʿani al-minhāli bni ʿamrin, ʿan ʿabdi allāhi bni al-ḥārithi , ʿan ʿaliyyin qāla: «ʾawwalu man yuksā khalīlu allāhi ʾibrāhīmu qubṭiyyatayni thumma yuksā muḥammadun ṣallā allāhu ʿalayhi wasallama ḥullatan ḥibaratan ʿan yamīni al-ʿarshi»
Sufyān informed us, from ʿAmr ibn Qays, from al-Minhāl ibn ʿAmr, from ʿAbd Allāh ibn al-Ḥārith, from ʿAlī, who said: “The first to be clothed is God's intimate friend Abraham, in two Coptic linen garments. Then Muḥammad, may God bless him and grant him peace, is clothed in a striped robe at the right of the Throne.”
أَنَا ابْنُ أَبِي خَالِدٍ قَالَ: سَمِعْتُ أَبَا عِيسَى يَحْيَى بْنَ رَافِعٍ يَقُولُ: سَمِعْتُ عُثْمَانَ بْنَ عَفَّانَ يَقُولُ: {وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ} [ق: ٢١] قَالَ: «سَائِقٌ يَسُوقُهَا إِلَى أَمْرِ اللَّهِ، وَشَاهِدٌ يَشْهَدُ عَلَيْهَا بِمَا عَمِلَتْ»
ʾanā ibnu ʾabī khālidin qāla: samiʿtu ʾabā ʿīsā yaḥyā bna rāfiʿin yaqūlu: samiʿtu ʿuthmāna bna ʿaffāna yaqūlu: {wajāʾat kullu nafsin maʿahā sāʾiqun washahīdun} [qāf: 21] qāla: «sāʾiqun yasūquhā ʾilā ʾamri allāhi, washāhidun yashhadu ʿalayhā bimā ʿamilat»
Ibn Abī Khālid informed us, saying: I heard Abū ʿĪsā Yaḥyā ibn Rāfiʿ say: I heard ʿUthmān ibn ʿAffān say, concerning “Every soul comes with a driver and a witness” [Qāf 50:21]: “A driver who drives it to God's command, and a witness who testifies against it concerning what it has done.”
أَنَا رَجُلٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: بَلَغَنِي “ أَنَّ الْمُؤْمِنَ يُمَثَّلُ لَهُ عَمَلُهُ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ، وَأَحْسَنِ مَا خَلَقَ اللَّهُ وَجْهًا وَثِيَابًا، وَأَطْيَبِهِ رِيحًا، فَيَجْلِسُ إِلَى جَنْبِهِ، كُلَّمَا أَفْزَعَهُ شَيْءٌ أَمَّنَهُ، وَكُلَّمَا تَخَوَّفَ شَيْئًا هَوَّنَ عَلَيْهِ، فَيَقُولُ: جَزَاكَ اللَّهُ مِنْ صَاحِبٍ خَيْرًا، مَنْ أَنْتَ؟ فَيَقُولُ: أَمَا تَعْرِفُنِي؟ قَدْ صَحِبْتُكَ فِي قَبْرِكَ، وَفِي دُنْيَاكَ، أَنَا عَمَلُكَ، كَانَ وَاللَّهِ حَسَنًا؛ فَلِذَٰلِكَ تَرَانِي حَسَنًا، وَكَانَ طَيِّبًا؛ فَلِذَٰلِكَ تَرَانِي طَيِّبًا، تَعَالَ فَارْكَبْنِي، فَطَالَمَا رَكِبْتُكَ فِي الدُّنْيَا، وَهُوَ قَوْلُ اللَّهِ تَبَارَكَ وَتَعَالَى: {وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ} [الزُّمَرُ: ٦١] حَتَّى يَأْتِيَ بِهِ إِلَى رَبِّهِ، فَيَقُولُ: يَا رَبِّ، إِنَّ كُلَّ صَاحِبِ عَمَلٍ فِي الدُّنْيَا قَدْ أَصَابَ فِي عَمَلِهِ، وَكُلَّ صَاحِبِ تِجَارَةٍ وَصَانِعٍ قَدْ أَصَابَ فِي تِجَارَتِهِ، غَيْرَ صَاحِبِي قَدْ شُغِلَ فِي نَفْسِهِ، فَيَقُولُ لَهُ الرَّبُّ تَبَارَكَ وَتَعَالَى: فَمَا تَسْأَلُ لَهُ، فَيَقُولُ: الْمَغْفِرَةَ وَالرَّحْمَةَ، أَوْ نَحْوَ هَٰذَا، فَيَقُولُ: فَإِنِّي قَدْ غَفَرْتُ لَهُ، وَيُكْسَى حُلَّةَ الْكَرَامَةِ، وَيُجْعَلُ عَلَيْهِ تَاجُ الْوَقَارِ، فِيهِ لُؤْلُؤَةٌ تُضِيءُ مِنْ مَسِيرَةِ يَوْمَيْنِ، ثُمَّ يَقُولُ: يَا رَبِّ، إِنَّ أَبَوَيْهِ قَدْ كَانَ شُغِلَ عَنْهُمَا كُلُّ صَاحِبِ عَمَلٍ وَتِجَارَةٍ، قَدْ كَانَ يُدْخِلُ عَلَى أَبَوَيْهِ مِنْ عَمَلِهِ فَيُعْطَيَانِ مِثْلَ مَا أُعْطِيَ، وَيَتَمَثَّلُ لِلْكَافِرِ عَمَلُهُ فِي صُورَةِ أَقْبَحِ مَا خَلَقَ اللَّهُ وَجْهًا، وَأَنْتَنِهِ رِيحًا، فَيَجْلِسُ إِلَى جَنْبِهِ، كُلَّمَا أَفْزَعَهُ شَيْءٌ زَادَهُ فَزَعًا، وَكُلَّمَا تَخَوَّفَ شَيْئًا زَادَهُ خَوْفًا، فَيَقُولُ: بِئْسَ الصَّاحِبُ أَنْتَ، وَمَنْ أَنْتَ؟ فَيَقُولُ: أَمَا تَعْرِفُنِي، فَيَقُولُ: لَا، فَيَقُولُ: أَنَا عَمَلُكَ، كَانَ قَبِيحًا؛ فَلِذَٰلِكَ تَرَانِي قَبِيحًا، وَكَانَ مُنْتِنًا؛ فَلِذَٰلِكَ تَرَانِي مُنْتِنًا، فَطَأْطِئْ رَأْسَكَ أَرْكَبْكَ، فَطَالَمَا رَكِبْتَنِي فِي الدُّنْيَا، فَيَرْكَبُهُ، وَهُوَ قَوْلُهُ: {لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ} [النَّحْلُ: ٢٥] ”
ʾanā rajulun, ʿan zaydi bni ʾaslama qāla: balaghanī “ ʾanna al-muʾmina yumaththalu lahu ʿamaluhu yawma al-qiyāmati fī ʾaḥsani ṣūratin, waʾaḥsani mā khalaqa allāhu wajhan wathiyāban, waʾaṭyabihi rīḥan, fayajlisu ʾilā janbihi, kullamā ʾafzaʿahu shayʾun ʾammanahu, wakullamā takhawwafa shayʾan hawwana ʿalayhi, fayaqūlu: jazāka allāhu min ṣāḥibin khayran, man ʾanta? fayaqūlu: ʾamā taʿrifunī? qad ṣaḥibtuka fī qabrika, wafī dunyāka, ʾanā ʿamaluka, kāna wa-allāhi ḥasanan; fa-li-dhālika tarānī ḥasanan, wakāna ṭayyiban; fa-li-dhālika tarānī ṭayyiban, taʿāla fa-rkabnī, faṭālamā rakibtuka fī al-dunyā, wahuwa qawlu allāhi tabāraka wataʿālā: {wayunajjī allāhu al-ladhīna ittaqaw bimafāzatihim} [al-zumaru: 61] ḥattā yaʾtiya bihi ʾilā rabbihi, fayaqūlu: yā rabbi, ʾinna kulla ṣāḥibi ʿamalin fī al-dunyā qad ʾaṣāba fī ʿamalihi, wakulla ṣāḥibi tijāratin waṣāniʿin qad ʾaṣāba fī tijāratihi, ghayra ṣāḥibī qad shughila fī nafsihi, fayaqūlu lahu al-rabbu tabāraka wataʿālā: famā tasʾalu lahu, fayaqūlu: al-maghfirata wa-al-raḥmata, ʾaw naḥwa hādhā, fayaqūlu: faʾinnī qad ghafartu lahu, wayuksā ḥullata al-karāmati, wayujʿalu ʿalayhi tāju al-waqāri, fīhi luʾluʾatun tuḍīʾu min masīrati yawmayni, thumma yaqūlu: yā rabbi, ʾinna ʾabawayhi qad kāna shughila ʿanhumā kullu ṣāḥibi ʿamalin watijāratin, qad kāna yudkhilu ʿalā ʾabawayhi min ʿamalihi fayuʿṭayāni mithla mā ʾuʿṭiya, wayatamaththalu li-l-kāfiri ʿamaluhu fī ṣūrati ʾaqbaḥi mā khalaqa allāhu wajhan, waʾantanihi rīḥan, fayajlisu ʾilā janbihi, kullamā ʾafzaʿahu shayʾun zādahu fazaʿan, wakullamā takhawwafa shayʾan zādahu khawfan, fayaqūlu: biʾsa al-ṣāḥibu ʾanta, waman ʾanta? fayaqūlu: ʾamā taʿrifunī, fayaqūlu: lā, fayaqūlu: ʾanā ʿamaluka, kāna qabīḥan; fa-li-dhālika tarānī qabīḥan, wakāna muntinan; fa-li-dhālika tarānī muntinan, faṭaʾṭiʾ raʾsaka ʾarkabka, faṭālamā rakibtanī fī al-dunyā, fayarkabuhu, wahuwa qawluhu: {liyaḥmilū ʾawzārahum kāmilatan yawma al-qiyāmati} [al-naḥlu: 25] ”
A man informed us, from Zayd ibn Aslam, who said: It has reached me “that on the Day of Resurrection the believer's deeds are embodied for him in the finest form, with the finest face and clothing God has created and the sweetest scent. It sits beside him. Whenever something frightens him, it reassures him; whenever he fears something, it eases it for him. He says, ‘May God reward you well as a companion! Who are you?’ It says, ‘Do you not recognize me? I accompanied you in your grave and in your worldly life. I am your deeds. By God, they were good, and that is why you see me looking good; they were pure, and that is why you find me fragrant. Come and ride me, for long did I ride you in the world.’ This is God's saying, blessed and exalted: ‘God saves those who were mindful of Him through their attainment of success’ [al-Zumar 39:61]. It brings him to his Lord and says, ‘My Lord, every worker in the world obtained something from his work, and every trader and craftsman obtained something from his trade, except my companion, who was occupied with himself.’ The Lord, blessed and exalted, says to it, ‘What do you ask for him?’ It says, ‘Forgiveness and mercy,’ or something like that. He says, ‘I have forgiven him.’ He is clothed in the robe of honor, and upon him is placed the crown of dignity, containing a pearl that shines from a distance of two days' journey. Then it says, ‘My Lord, as for his parents, he was occupied away from them. Every worker and trader used to bring something to his parents from his work.’ They are given the like of what he was given. The unbeliever's deeds are embodied for him in the form of the ugliest face God has created and the foulest smell. It sits beside him. Whenever something frightens him, it increases his terror; whenever he fears something, it increases his fear. He says, ‘What a bad companion you are! Who are you?’ It says, ‘Do you not recognize me?’ He says, ‘No.’ It says, ‘I am your deeds. They were ugly, and that is why you see me ugly; they were foul, and that is why you find me foul-smelling. Lower your head so I can ride you, for long did you ride me in the world.’ It rides him. This is His saying, ‘So that they may carry their burdens in full on the Day of Resurrection’ [al-Naḥl 16:25].”
أَخْبَرَنَا شَرِيكٌ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْحَارِثِ، عَنْ عَلِيٍّ، فِي هَٰذِهِ الْآيَةِ {الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ} [الزُّخْرُفُ: ٦٧] قَالَ: “ خَلِيلَيْنِ مُؤْمِنَيْنِ، وَخَلِيلَيْنِ كَافِرَيْنِ، فَمَاتَ أَحَدُ الْمُؤْمِنِينَ فَبُشِّرَ بِالْجَنَّةِ، فَذَكَرَ خَلِيلَهُ الْمُؤْمِنَ، قَالَ فَيَقُولُ: يَا رَبِّ، إِنَّ خَلِيلِي فُلَانًا كَانَ يَأْمُرُنِي بِالْخَيْرِ، وَيَنْهَانِي عَنِ الشَّرِّ، فَيَأْمُرُنِي بِطَاعَتِكَ وَطَاعَةِ رَسُولِكَ، وَيُخْبِرُنِي أَنِّي مُلَاقِيكَ فَلَا تُضِلَّهُ بَعْدِي، وَاهْدِهِ كَمَا هَدَانِي، وَأَكْرِمْهُ كَمَا أَكْرَمَنِي، فَإِذَا مَاتَ جُمِعَ بَيْنَهُمَا فِي الْجَنَّةِ، وَيُقَالُ لَهُمَا: لِيُثْنِ كُلُّ وَاحِدٍ مِنْهُمَا عَلَى صَاحِبِهِ، فَيَقُولُ: اللَّهُمَّ كَانَ يَأْمُرُنِي بِالْخَيْرِ، وَيَنْهَانِي عَنِ الشَّرِّ، فَيَأْمُرُنِي بِطَاعَتِكَ وَطَاعَةِ رَسُولِكَ، وَيُخْبِرُنِي أَنِّي مُلَاقِيكَ، فَنِعْمَ الْأَخُ وَالْخَلِيلُ وَالصَّاحِبُ، قَالَ: ثُمَّ يَمُوتُ أَحَدُ الْكَافِرَيْنِ فَيُبَشَّرُ بِالنَّارِ، فَيَذْكُرُ خَلِيلَهُ فَيَقُولُ: اللَّهُمَّ خَلِيلِي فُلَانٌ، كَانَ يَأْمُرُنِي بِالشَّرِّ، وَيَنْهَانِي عَنِ الْخَيْرِ، وَيَأْمُرُنِي بِمَعْصِيَتِكَ وَمَعْصِيَةِ رَسُولِكَ، وَيُخْبِرُنِي أَنِّي غَيْرُ مُلَاقِيكَ، اللَّهُمَّ فَأَضِلَّهُ كَمَا أَضَلَّنِي ، فَإِذَا مَاتَ جُمِعَ بَيْنَهُمَا فِي النَّارِ، فَيُقَالُ: لِيُثْنِ كُلُّ وَاحِدٍ مِنْكُمَا عَلَى صَاحِبِهِ، قَالَ فَيَقُولُ: اللَّهُمَّ كَانَ يَأْمُرُنِي بِالشَّرِّ وَيَنْهَانِي عَنِ الْخَيْرِ، وَيَأْمُرُنِي بِمَعْصِيَتِكَ وَمَعْصِيَةِ رَسُولِكَ، وَيُخْبِرُنِي أَنِّي غَيْرُ مُلَاقِيكَ، فَبِئْسَ الْأَخُ وَالْخَلِيلُ وَالصَّاحِبُ ”
ʾakhbaranā sharīkun, ʿan ʾabī ʾisḥāqa, ʿani al-ḥārithi, ʿan ʿaliyyin, fī hādhihi al-ʾāyati {al-ʾakhillāʾu yawmaʾidhin baʿḍuhum libaʿḍin ʿaduwwun ʾillā al-muttaqīna} [al-zukhrufu: 67] qāla: “ khalīlayni muʾminayni, wakhalīlayni kāfirayni, famāta ʾaḥadu al-muʾminīna fabushshira bi-al-jannati, fadhakara khalīlahu al-muʾmina, qāla fayaqūlu: yā rabbi, ʾinna khalīlī fulānan kāna yaʾmurunī bi-al-khayri, wayanhānī ʿani al-sharri, fayaʾmurunī biṭāʿatika waṭāʿati rasūlika, wayukhbirunī ʾannī mulāqīka falā tuḍillahu baʿdī, wa-hdihi kamā hadānī, waʾakrimhu kamā ʾakramanī, faʾidhā māta jumiʿa baynahumā fī al-jannati, wayuqālu lahumā: liyuthni kullu wāḥidin minhumā ʿalā ṣāḥibihi, fayaqūlu: allāhumma kāna yaʾmurunī bi-al-khayri, wayanhānī ʿani al-sharri, fayaʾmurunī biṭāʿatika waṭāʿati rasūlika, wayukhbirunī ʾannī mulāqīka, faniʿma al-ʾakhu wa-al-khalīlu wa-al-ṣāḥibu, qāla: thumma yamūtu ʾaḥadu al-kāfirayni fayubashsharu bi-al-nāri, fayadhkuru khalīlahu fayaqūlu: allāhumma khalīlī fulānun, kāna yaʾmurunī bi-al-sharri, wayanhānī ʿani al-khayri, wayaʾmurunī bimaʿṣiyatika wamaʿṣiyati rasūlika, wayukhbirunī ʾannī ghayru mulāqīka, allāhumma faʾaḍillahu kamā ʾaḍallanī , faʾidhā māta jumiʿa baynahumā fī al-nāri, fayuqālu: liyuthni kullu wāḥidin minkumā ʿalā ṣāḥibihi, qāla fayaqūlu: allāhumma kāna yaʾmurunī bi-al-sharri wayanhānī ʿani al-khayri, wayaʾmurunī bimaʿṣiyatika wamaʿṣiyati rasūlika, wayukhbirunī ʾannī ghayru mulāqīka, fabiʾsa al-ʾakhu wa-al-khalīlu wa-al-ṣāḥibu ”
Sharīk informed us, from Abū Isḥāq, from al-Ḥārith, from ʿAlī, concerning this verse, “Close friends that day are enemies to one another, except the God-fearing” [al-Zukhruf 43:67]. He said: “Two believing friends and two unbelieving friends. One of the believers dies and is given the glad news of Paradise. He remembers his believing friend.” He said: “He says, ‘My Lord, my friend so-and-so used to command me to do good and forbid me to do evil, command me to obey You and Your Messenger, and tell me that I would meet You. Do not let him go astray after me; guide him as he guided me, and honor him as he honored me.’ When he dies, the two are brought together in Paradise. They are told, ‘Let each of them praise his companion.’ He says, ‘O God, he used to command me to do good and forbid me to do evil, command me to obey You and Your Messenger, and tell me that I would meet You. What a fine brother, intimate friend, and companion!’” He said: “Then one of the unbelievers dies and is given tidings of the Fire. He remembers his friend and says, ‘O God, my friend so-and-so used to command me to do evil and forbid me to do good, command me to disobey You and Your Messenger, and tell me that I would not meet You. O God, lead him astray as he led me astray.’ When he dies, the two are brought together in the Fire. It is said, ‘Let each of you speak of his companion.’” He said: “He says, ‘O God, he used to command me to do evil and forbid me to do good, command me to disobey You and Your Messenger, and tell me that I would not meet You. What a bad brother, intimate friend, and companion!’”
أَنَا صَفْوَانُ بْنُ عَمْرٍو قَالَ: حَدَّثَنِي سُلَيْمُ بْنُ عَامِرٍ قَالَ: خَرَجْنَا فِي جِنَازَةٍ فِي بَابِ دِمَشْقَ، وَمَعَنَا أَبُو أُمَامَةَ، فَلَمَّا صَلَّى عَلَى الْجِنَازَةِ وَأَخَذُوا فِي دَفْنِهَا، قَالَ أَبُو أُمَامَةَ: “ يَا أَيُّهَا النَّاسُ، أَصْبَحْتُمْ وَأَمْسَيْتُمْ فِي مَنْزِلٍ تَقْتَسِمُونَ فِيهِ الْحَسَنَاتِ وَالسَّيِّئَاتِ، وَتُوشِكُونَ أَنْ تَظْعَنُوا مِنْهُ إِلَى مَنْزِلٍ آخَرَ، وَهُوَ هَٰذَا، فَيُشِيرُ إِلَى الْقَبْرِ، بَيْتِ الْوَحْدَةِ، وَبَيْتِ الظُّلْمَةِ، وَبَيْتِ الدُّودِ، وَبَيْتِ الضِّيقِ، إِلَّا مَا وَسَّعَ اللَّهُ، ثُمَّ تَنْتَقِلُونَ مِنْهُ إِلَى مَوَاطِنِ يَوْمِ الْقِيَامَةِ، فَإِنَّكُمْ لَفِي بَعْضِ تِلْكَ الْمَوَاطِنِ حِينَ يَغْشَى النَّاسَ أَمْرٌ مِنْ أَمْرِ اللَّهِ، فَتَبْيَضُّ وُجُوهٌ، وَتَسْوَدُّ وُجُوهٌ، ثُمَّ تَنْتَقِلُونَ إِلَى مَنْزِلٍ، فَتَغْشَى النَّاسَ ظُلْمَةٌ شَدِيدَةٌ، ثُمَّ يُقْسَمُ النُّورُ فَيُعْطَى الْمُؤْمِنُ نُورًا وَيُتْرَكُ الْكَافِرُ وَالْمُنَافِقُ، فَلَا يُعْطَيَانِ شَيْئًا مِنَ النُّورِ، وَهُوَ الْمَثَلُ الَّذِي ضَرَبَ اللَّهُ فِي كِتَابِهِ: {أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُجِّيٍّ} [النُّورُ: ٤٠] إِلَى قَوْلِهِ: {فَمَا لَهُ مِنْ نُورٍ} [النُّورُ: ٤٠] فَلَا يَسْتَضِيءُ الْكَافِرُ وَالْمُنَافِقُ بِنُورِ الْمُؤْمِنِ، كَمَا لَا يَسْتَضِيءُ الْأَعْمَى بِبَصَرِ الْبَصِيرِ، فَيَقُولُ الْمُنَافِقُونَ لِلَّذِينَ آمَنُوا: {انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا} [الْحَدِيدُ: ١٣] وَهِيَ خِدْعَةُ اللَّهِ الَّتِي يَخْدَعُ الْمُنَافِقِينَ، قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: {يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ} [النِّسَاءُ: ١٤٢] ، فَيَرْجِعُونَ إِلَى الْمَكَانِ الَّذِي قُسِمَ فِيهِ النُّورُ، فَلَا يَجِدُونَ شَيْئًا، فَيَنْصَرِفُونَ إِلَيْهِمْ وَقَدْ {ضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ يُنَادُونَهُمْ أَلَمْ نَكُنْ مَعَكُمْ} نُصَلِّي صَلَاتَكُمْ، وَنَغْزُو مَغَازِيَكُمْ؟ {قَالُوا بَلَى وَلَٰكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ} [الْحَدِيدُ: ١٤] إِلَى قَوْلِهِ: {وَبِئْسَ الْمَصِيرُ} [الْحَدِيدُ: ١٥] ” وَيَقُولُ سُلَيْمٌ: «فَمَا يَزَالُ الْمُنَافِقُ مُغْتَرًّا حَتَّى يُقْسَمَ النُّورُ، وَيُمَيِّزَ اللَّهُ بَيْنَ الْمُؤْمِنِ وَالْمُنَافِقِ»
ʾanā ṣafwānu bnu ʿamrin qāla: ḥaddathanī sulaymu bnu ʿāmirin qāla: kharajnā fī jināzatin fī bābi dimashqa, wamaʿanā ʾabū ʾumāmata, falammā ṣallā ʿalā al-jināzati waʾakhadhū fī dafnihā, qāla ʾabū ʾumāmata: “ yā ʾayyuhā al-nāsu, ʾaṣbaḥtum waʾamsaytum fī manzilin taqtasimūna fīhi al-ḥasanāti wa-al-sayyiʾāti, watūshikūna ʾan taẓʿanū minhu ʾilā manzilin ʾākhara, wahuwa hādhā, fayushīru ʾilā al-qabri, bayti al-waḥdati, wabayti al-ẓulmati, wabayti al-dūdi, wabayti al-ḍīqi, ʾillā mā wassaʿa allāhu, thumma tantaqilūna minhu ʾilā mawāṭini yawmi al-qiyāmati, faʾinnakum lafī baʿḍi tilka al-mawāṭini ḥīna yaghshā al-nāsa ʾamrun min ʾamri allāhi, fatabyaḍḍu wujūhun, wataswaddu wujūhun, thumma tantaqilūna ʾilā manzilin, fataghshā al-nāsa ẓulmatun shadīdatun, thumma yuqsamu al-nūru fayuʿṭā al-muʾminu nūran wayutraku al-kāfiru wa-al-munāfiqu, falā yuʿṭayāni shayʾan mina al-nūri, wahuwa al-mathalu al-ladhī ḍaraba allāhu fī kitābihi: {ʾaw kaẓulumātin fī baḥrin lujjiyyin} [al-nūru: 40] ʾilā qawlihi: {famā lahu min nūrin} [al-nūru: 40] falā yastaḍīʾu al-kāfiru wa-al-munāfiqu binūri al-muʾmini, kamā lā yastaḍīʾu al-ʾaʿmā bibaṣari al-baṣīri, fayaqūlu al-munāfiqūna li-l-ladhīna ʾāmanū: {unẓurūnā naqtabis min nūrikum qīla irjiʿū warāʾakum fa-ltamisū nūran} [al-ḥadīdu: 13] wahiya khidʿatu allāhi al-latī yakhdaʿu al-munāfiqīna, qāla allāhu tabāraka wataʿālā: {yukhādiʿūna allāha wahuwa khādiʿuhum} [al-nisāʾu: 142] , fayarjiʿūna ʾilā al-makāni al-ladhī qusima fīhi al-nūru, falā yajidūna shayʾan, fayanṣarifūna ʾilayhim waqad {ḍuriba baynahum bisūrin lahu bābun bāṭinuhu fīhi al-raḥmatu waẓāhiruhu min qibalihi al-ʿadhābu yunādūnahum ʾalam nakun maʿakum} nuṣallī ṣalātakum, wanaghzū maghāziyakum? {qālū balā walākinnakum fatantum ʾanfusakum watarabbaṣtum wa-rtabtum wagharratkumu al-ʾamāniyyu} [al-ḥadīdu: 14] ʾilā qawlihi: {wabiʾsa al-maṣīru} [al-ḥadīdu: 15] ” wayaqūlu sulaymun: «famā yazālu al-munāfiqu mughtarran ḥattā yuqsama al-nūru, wayumayyiza allāhu bayna al-muʾmini wa-al-munāfiqi»
Ṣafwān ibn ʿAmr informed us, saying: Sulaym ibn ʿĀmir narrated to me, saying: We went out with a funeral at the gate of Damascus, accompanied by Abū Umāma. When he had prayed over the deceased and they began the burial, Abū Umāma said: “People, morning and evening find you in an abode where you apportion good and evil deeds. Soon you will depart from it for another abode, which is this”—and he pointed to the grave—“the house of solitude, the house of darkness, the house of worms, and the house of constriction, except as God makes it spacious. Then you will pass from it to the stations of the Day of Resurrection. While you are at one of those stations, an event decreed by God will overwhelm the people, so that faces become white and faces become black. Then you move to a station where intense darkness envelops the people. Then light is apportioned: the believer is given light, while the unbeliever and the hypocrite are left without any light. This is the parable God set forth in His Book, ‘Or like darkness in a deep sea’ [al-Nūr 24:40], down to His words, ‘he has no light’ [al-Nūr 24:40]. The unbeliever and the hypocrite receive no illumination from the believer's light, just as the blind person receives no illumination from a sighted person's vision. The hypocrites say to the believers, ‘Wait for us, so that we may take some of your light.’ It is said, ‘Go back behind you and seek light’ [al-Ḥadīd 57:13]. This is God's deception by which He deceives the hypocrites. God, blessed and exalted, said, ‘They seek to deceive God, but He deceives them’ [al-Nisāʾ 4:142]. They return to the place where the light was apportioned but find nothing. They turn back toward the others, by which time ‘a wall has been raised between them, with a gate; inside it is mercy, and outside it, facing it, is punishment. They call to them, “Were we not with you,”’ praying your prayers and joining your campaigns? ‘They say, “Yes, but you put yourselves to trial, waited, doubted, and were deceived by hopes”’ [al-Ḥadīd 57:14], down to His words, ‘and what an evil destination’ [al-Ḥadīd 57:15].” Sulaym says: “The hypocrite continues deceived until light is apportioned and God distinguishes the believer from the hypocrite.”
أَنَا عُثْمَانُ بْنُ الْأَسْوَدِ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ نُوقِشَ الْحِسَابَ هَلَكَ» قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: {فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا} [الِانْشِقَاقُ: ٧] قَالَ: «ذَٰلِكَ الْعَرْضُ»
ʾanā ʿuthmānu bnu al-ʾaswadi, ʿani ibni ʾabī mulaykata, ʿan ʿāʾishata, qālat: samiʿtu rasūla allāhi ṣallā allāhu ʿalayhi wasallama yaqūlu: «man nūqisha al-ḥisāba halaka» qāla: qultu: yā rasūla allāhi, faʾinna allāha tabāraka wataʿālā yaqūlu: {faʾammā man ʾūtiya kitābahu biyamīnihi fasawfa yuḥāsabu ḥisāban yasīran} [al-inshiqāqu: 7] qāla: «dhālika al-ʿarḍu»
ʿUthmān ibn al-Aswad informed us, from Ibn Abī Mulayka, from ʿĀʾisha, who said: I heard the Messenger of God, may God bless him and grant him peace, say, “Whoever is examined closely in the reckoning perishes.” He said: I said, “Messenger of God, God, blessed and exalted, says, ‘As for the one given his record in his right hand, he will receive an easy reckoning’ [al-Inshiqāq 84:7].” He said, “That is the presentation.”
أَنَا يَحْيَى بْنُ أَيُّوبَ الْبَجَلِيُّ قَالَ: نَا أَبُو زُرْعَةَ بْنُ عَمْرِو بْنِ جَرِيرٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «إِنَّ مِنَ النَّاسِ مَنْ يُقْتَلُ يَوْمَ الْقِيَامَةِ أَلْفَ قَتْلَةٍ» ، فَقَالَ لَهُ عَاصِمُ بْنُ أَبِي النَّجُودِ: يَا أَبَا زُرْعَةَ، أَلْفَ قَتْلَةٍ؟ قَالَ: «نَعَمْ، بِضُرُوبِ مَا قَتَلَ»
ʾanā yaḥyā bnu ʾayyūba al-bajaliyyu qāla: nā ʾabū zurʿata bnu ʿamri bni jarīrin, ʿan ʾabī hurayrata qāla: «ʾinna mina al-nāsi man yuqtalu yawma al-qiyāmati ʾalfa qatlatin» , faqāla lahu ʿāṣimu bnu ʾabī al-najūdi: yā ʾabā zurʿata, ʾalfa qatlatin? qāla: «naʿam, biḍurūbi mā qatala»
Yaḥyā ibn Ayyūb al-Bajalī informed us, saying: Abū Zurʿa ibn ʿAmr ibn Jarīr narrated to us, from Abū Hurayra, who said: “Some people will be killed a thousand times on the Day of Resurrection.” ʿĀṣim ibn Abī al-Najūd said to him, “Abū Zurʿa, a thousand times?” He said, “Yes, according to the kinds of killing he committed.”
أَنَا اللَّيْثُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي عَامِرُ بْنُ يَحْيَى، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْحُبُلِيِّ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ إِنَّ اللَّهَ يَسْتَخِصُّ رَجُلًا مِنْ أُمَّتِي عَلَى رُءُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ، فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سِجِلًّا، كُلُّ سِجِلٍّ مَدُّ الْبَصَرِ، ثُمَّ يَقُولُ لَهُ: أَتُنْكِرُ مِنْ هَٰذَا شَيْئًا؟ أَظَلَمَتْكَ كَتَبَتِي الْحَافِظُونَ؟ فَيَقُولُ: لَا يَا رَبِّ، فَيَقُولُ: أَلَكَ عُذْرٌ؟ أَوْ حَسَنَةٌ؟ فَبُهِتَ الرَّجُلُ، فَيَقُولُ: لَا يَا رَبِّ، فَيَقُولُ: بَلَى، إِنَّ لَكَ عِنْدِي حَسَنَةً، وَإِنَّهُ لَا ظُلْمَ عَلَيْكَ الْيَوْمَ، فَتَخْرُجُ لَهُ بِطَاقَةٌ فِيهَا: أُشْهِدُ اللَّهَ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، فَيَقُولُ احْضُرْ وَزْنَكَ، فَيَقُولُ: يَا رَبِّ، مَا هَٰذِهِ الْبِطَاقَةُ مَعَ السِّجِلَّاتِ؟ فَيَقُولُ: إِنَّكَ لَا تُظْلَمُ، قَالَ: فَتُوضَعُ السِّجِلَّاتُ فِي كِفَّةٍ، وَالْبِطَاقَةُ فِي كِفَّةٍ فَطَاشَتِ السِّجِلَّاتُ، وَثَقُلَتِ الْبِطَاقَةُ، قَالَ: فَلَا يَثْقُلُ اسْمَ اللَّهِ شَيْءٌ ”
ʾanā al-laythu bnu saʿdin qāla: ḥaddathanī ʿāmiru bnu yaḥyā, ʿan ʾabī ʿabdi al-raḥmāni al-ḥubuliyyi qāla: samiʿtu ʿabda allāhi bna ʿamri bni al-ʿāṣi yaqūlu: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ ʾinna allāha yastakhiṣṣu rajulan min ʾummatī ʿalā ruʾūsi al-khalāʾiqi yawma al-qiyāmati, fayanshuru ʿalayhi tisʿatan watisʿīna sijillan, kullu sijillin maddu al-baṣari, thumma yaqūlu lahu: ʾatunkiru min hādhā shayʾan? ʾaẓalamatka katabatī al-ḥāfiẓūna? fayaqūlu: lā yā rabbi, fayaqūlu: ʾalaka ʿudhrun? ʾaw ḥasanatun? fabuhita al-rajulu, fayaqūlu: lā yā rabbi, fayaqūlu: balā, ʾinna laka ʿindī ḥasanatan, waʾinnahu lā ẓulma ʿalayka al-yawma, fatakhruju lahu biṭāqatun fīhā: ʾushhidu allāha ʾannahu lā ʾilāha ʾillā huwa, waʾanna muḥammadan ʿabduhu warasūluhu, fayaqūlu uḥḍur waznaka, fayaqūlu: yā rabbi, mā hādhihi al-biṭāqatu maʿa al-sijillāti? fayaqūlu: ʾinnaka lā tuẓlamu, qāla: fatūḍaʿu al-sijillātu fī kiffatin, wa-al-biṭāqatu fī kiffatin faṭāshati al-sijillātu, wathaqulati al-biṭāqatu, qāla: falā yathqulu isma allāhi shayʾun ”
Al-Layth ibn Saʿd informed us, saying: ʿĀmir ibn Yaḥyā narrated to me, from Abū ʿAbd al-Raḥmān al-Ḥubulī, who said: I heard ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ say: The Messenger of God, may God bless him and grant him peace, said: “On the Day of Resurrection God singles out a man from my community before all creatures and unfolds ninety-nine scrolls against him, each scroll stretching as far as the eye can see. Then He says to him, ‘Do you deny any of this? Have My recording guardians wronged you?’ He says, ‘No, my Lord.’ He says, ‘Do you have an excuse, or a good deed?’ The man is dumbfounded and says, ‘No, my Lord.’ He says, ‘Indeed, you have a good deed with Me, and today you will suffer no injustice.’ A slip comes forth for him, bearing, ‘I call God to witness that there is no god but He, and that Muḥammad is His servant and Messenger.’ He says, ‘Attend your weighing.’ He says, ‘My Lord, what is this slip beside the scrolls?’ He says, ‘You will not be wronged.’” He said: “The scrolls are placed in one pan and the slip in the other. The scrolls fly upward, and the slip weighs heavily.” He said: “Nothing outweighs the name of God.”
أَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ الْعَيْزَارِ قَالَ: “ إِنَّ الْأَقْدَامَ يَوْمَ الْقِيَامَةِ مِثْلُ النَّبْلِ فِي الْقَرَنِ، وَالسَّعِيدُ الَّذِي يَجِدُ لِقَدَمَيْهِ مَوْضِعًا يَضَعُهُمَا عَلَيْهِ، وَإِنَّ الشَّمْسَ تُدْنَى مِنْ رُءُوسِهِمْ حَتَّى لَا يَكُونَ بَيْنَهَا وَبَيْنَ رُءُوسِهِمْ، إِمَّا قَالَ: مِيلٌ، أَوْ مِيلَيْنِ، ثُمَّ يُزَادُ فِي حَرِّهَا بِضْعَةً وَسِتُّونَ ضِعْفًا، وَعِنْدَ الْمِيزَانِ مَلَكٌ إِذَا وُزِنَ الْعَبْدُ نَادَى: أَلَا إِنَّ فُلَانَ ابْنَ فُلَانٍ قَدْ ثَقُلَتْ مَوَازِينُهُ، وَسَعِدَ سَعَادَةً لَا يَشْقَى بَعْدَهَا أَبَدًا، إِلَّا فُلَانَ ابْنَ فُلَانٍ خَفَّتْ مَوَازِينُهُ، وَشَقِيَ شَقَاءً لَا يَسْعَدُ بَعْدَهُ أَبَدًا ”
ʾanā māliku bnu mighwalin, ʿan ʿubaydi allāhi bni al-ʿayzāri qāla: “ ʾinna al-ʾaqdāma yawma al-qiyāmati mithlu al-nabli fī al-qarani, wa-al-saʿīdu al-ladhī yajidu liqadamayhi mawḍiʿan yaḍaʿuhumā ʿalayhi, waʾinna al-shamsa tudnā min ruʾūsihim ḥattā lā yakūna baynahā wabayna ruʾūsihim, ʾimmā qāla: mīlun, ʾaw mīlayni, thumma yuzādu fī ḥarrihā biḍʿatan wasittūna ḍiʿfan, waʿinda al-mīzāni malakun ʾidhā wuzina al-ʿabdu nādā: ʾalā ʾinna fulāna ibna fulānin qad thaqulat mawāzīnuhu, wasaʿida saʿādatan lā yashqā baʿdahā ʾabadan, ʾillā fulāna ibna fulānin khaffat mawāzīnuhu, washaqiya shaqāʾan lā yasʿadu baʿdahu ʾabadan ”
Mālik ibn Mighwal informed us, from ʿUbayd Allāh ibn al-ʿAyzār, who said: “Feet on the Day of Resurrection are like arrows in a quiver. Fortunate is the one who finds a place to put his feet. The sun is brought close to their heads until the distance between it and their heads is”—he said either—“one mile or two miles. Then its heat is increased sixty-some-fold. Beside the scale stands an angel who, when the servant is weighed, calls, ‘Behold, so-and-so son of so-and-so: his scales are heavy, and he has attained a happiness after which he will never be miserable. Except so-and-so son of so-and-so: his scales are light, and he has fallen into a misery after which he will never be happy.’”
أَنَا أَبُو حَيَّانَ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «أُتِيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِلَحْمٍ، فَدُفِعَ إِلَيْهِ الذِّرَاعُ» . فَذَكَرَ الْحَدِيثَ الَّذِي أَخْرَجَهُ الْبُخَارِيُّ فِي التَّفْسِيرِ، عَنْ مُحَمَّدِ بْنِ مُقَاتِلٍ، عَنِ الْمُصَنِّفِ بِهَٰذَا الْإِسْنَادِ، وَفِي السِّيَاقَيْنِ اخْتِلَافٌ يَسِيرٌ فِي بَعْضِ الْمَوَاضِعِ
ʾanā ʾabū ḥayyāna, ʿan ʾabī zurʿata bni ʿamri bni jarīrin, ʿan ʾabī hurayrata qāla: «ʾutiya rasūlu allāhi ṣallā allāhu ʿalayhi wasallama bilaḥmin, fadufiʿa ʾilayhi al-dhirāʿu» . fadhakara al-ḥadītha al-ladhī ʾakhrajahu al-bukhāriyyu fī al-tafsīri, ʿan muḥammadi bni muqātilin, ʿani al-muṣannifi bi-hādhā al-ʾisnādi, wafī al-siyāqayni ikhtilāfun yasīrun fī baʿḍi al-mawāḍiʿi
Abū Ḥayyān informed us, from Abū Zurʿa ibn ʿAmr ibn Jarīr, from Abū Hurayra, who said: “Meat was brought to the Messenger of God, may God bless him and grant him peace, and the foreleg was handed to him.” He then mentioned the report that al-Bukhārī included in the section on Qurʾānic interpretation, from Muḥammad ibn Muqātil, from the author, through this chain. The two versions differ slightly in some places.
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: أَخْبَرَنِي عَبْدُ الرَّحْمَٰنِ بْنُ زِيَادٍ، عَنْ دُخَيْنٍ الْحَجْرِيِّ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ذَكَرَ الْحَدِيثَ: “ فَيَقُولُ عِيسَى: أَدُلُّكُمْ عَلَى النَّبِيِّ الْأُمِّيِّ، فَيَأْتُونَ، فَيَأْذَنُ اللَّهُ لِي أَنْ أَقُومَ، فَيَثُورُ مَجْلِسِي مِنْ أَطْيَبِ رِيحٍ شَمَّهَا أَحَدٌ حَتَّى آتِيَ رَبِّي، فَيُشَفِّعَنِي، وَيَجْعَلُ لِي نُورًا مِنْ شَعْرِ رَأْسِي إِلَى ظُفُرِ قَدَمَيَّ، ثُمَّ يَقُولُ الْكَافِرُ: قَدْ وَجَدَ الْمُؤْمِنُونَ مَنْ شَفَعَ لَهُمْ، فَمَنْ يَشْفَعُ لَنَا؟ فَيَقُولُونَ: مَا هُوَ غَيْرُ إِبْلِيسَ، فَهُوَ الَّذِي أَضَلَّنَا، فَيَأْتُونَهُ، فَيَقُولُونَ قَدْ وَجَدَ الْمُؤْمِنُونَ مَنْ يَشْفَعُ لَهُمْ، فَقُمْ أَنْتَ فَاشْفَعْ لَنَا، فَإِنَّكَ أَضْلَلْتَنَا، فَيَقُومُ فَيَثُورُ مِنْ مَجْلِسِهِ أَنْتَنُ رِيحٍ شَمَّهَا أَحَدٌ، ثُمَّ يَعْظُمُ لِجَهَنَّمَ عِنْدَ ذَٰلِكَ، {وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ} [إِبْرَاهِيمُ: ٢٢] الْآيَةَ ”
ʾanā rishdīnu bnu saʿdin qāla: ʾakhbaranī ʿabdu al-raḥmāni bnu ziyādin, ʿan dukhaynin al-ḥajriyyi, ʿan ʿuqbata bni ʿāmirin, ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama ʾannahu dhakara al-ḥadītha: “ fayaqūlu ʿīsā: ʾadullukum ʿalā al-nabiyyi al-ʾummiyyi, fayaʾtūna, fayaʾdhanu allāhu lī ʾan ʾaqūma, fayathūru majlisī min ʾaṭyabi rīḥin shammahā ʾaḥadun ḥattā ʾātiya rabbī, fayushaffiʿanī, wayajʿalu lī nūran min shaʿri raʾsī ʾilā ẓufuri qadamayya, thumma yaqūlu al-kāfiru: qad wajada al-muʾminūna man shafaʿa lahum, faman yashfaʿu lanā? fayaqūlūna: mā huwa ghayru ʾiblīsa, fahuwa al-ladhī ʾaḍallanā, fayaʾtūnahu, fayaqūlūna qad wajada al-muʾminūna man yashfaʿu lahum, faqum ʾanta fa-shfaʿ lanā, faʾinnaka ʾaḍlaltanā, fayaqūmu fayathūru min majlisihi ʾantanu rīḥin shammahā ʾaḥadun, thumma yaʿẓumu lijahannama ʿinda dhālika, {waqāla al-shayṭānu lammā quḍiya al-ʾamru ʾinna allāha waʿadakum waʿda al-ḥaqqi wawaʿadtukum faʾakhlaftukum} [ʾibrāhīmu: 22] al-ʾāyata ”
Rishdīn ibn Saʿd informed us, saying: ʿAbd al-Raḥmān ibn Ziyād informed me, from Dukhayn al-Ḥajrī, from ʿUqba ibn ʿĀmir, from the Messenger of God, may God bless him and grant him peace, that he mentioned the report: “Jesus says, ‘I shall direct you to the unlettered Prophet.’ They come, and God permits me to stand. From where I sit rises the sweetest fragrance anyone has ever smelled, until I come to my Lord. He accepts my intercession and gives me light from the hair of my head to the nails of my feet. Then the unbeliever says, ‘The believers have found someone to intercede for them. Who will intercede for us?’ They say, ‘There is no one but Iblīs: he is the one who led us astray.’ They come to him and say, ‘The believers have found someone to intercede for them. Stand up and intercede for us, for you led us astray.’ He stands, and from where he sat rises the foulest smell anyone has ever smelled. Then he becomes immense for Gehenna at that point: ‘Satan said, when the matter had been decided, “God promised you a true promise, and I promised you but failed you”’ [Ibrāhīm 14:22],” the verse.
أَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ حُسَيْنٍ أَنَّ رَجُلًا مِنْ أَهْلِ الْعِلْمِ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ تُمَدُّ الْأَرْضُ يَوْمَ الْقِيَامَةِ مَدَّ الْأَدِيمِ، ثُمَّ لَا يَكُونُ لِبَشَرٍ مِنْ بَنِي آدَمَ مِنْهَا إِلَّا مَوْضِعُ قَدَمَيْهِ، وَدَعَا أَوَّلَ النَّاسِ، فَأَخِرُّ سَاجِدًا حَتَّى يُؤْذَنَ لِي، وَأَقُومُ فَأَقُولُ: يَا رَبِّ، أَخْبَرَنِي هَٰذَا - لِجِبْرِيلَ، وَهُوَ عَنْ يَمِينِ الرَّحْمَٰنِ، فَوَاللَّهِ مَا رَآهُ قَبْلَهَا يَعْنِي رَبَّهُ - أَنَّكَ أَرْسَلْتَهُ إِلَيَّ، وَجِبْرِيلُ سَاكِتٌ، فَلَا يَتَكَلَّمُ جِبْرِيلُ حَتَّى يَقُولَ اللَّهُ: صَدَقَ، ثُمَّ يُؤْذَنُ لِي فِي الشَّفَاعَةِ، فَأَقُولُ: أَيْ رَبِّ، عِبَادُكَ عَبَدُوكَ فِي أَطْرَافِ الْأَرْضِ، فَذَٰلِكَ الْمَقَامُ الْمَحْمُودُ ”
ʾanā maʿmarun, ʿani al-zuhriyyi, ʿan ʿaliyyi bni ḥusaynin ʾanna rajulan min ʾahli al-ʿilmi ʾakhbarahu ʾanna rasūla allāhi ṣallā allāhu ʿalayhi wasallama qāla: “ tumaddu al-ʾarḍu yawma al-qiyāmati madda al-ʾadīmi, thumma lā yakūnu libasharin min banī ʾādama minhā ʾillā mawḍiʿu qadamayhi, wadaʿā ʾawwala al-nāsi, faʾakhirru sājidan ḥattā yuʾdhana lī, waʾaqūmu faʾaqūlu: yā rabbi, ʾakhbaranī hādhā - lijibrīla, wahuwa ʿan yamīni al-raḥmāni, fa-wa-allāhi mā raʾāhu qablahā yaʿnī rabbahu - ʾannaka ʾarsaltahu ʾilayya, wajibrīlu sākitun, falā yatakallamu jibrīlu ḥattā yaqūla allāhu: ṣadaqa, thumma yuʾdhanu lī fī al-shafāʿati, faʾaqūlu: ʾay rabbi, ʿibāduka ʿabadūka fī ʾaṭrāfi al-ʾarḍi, fa-dhālika al-maqāmu al-maḥmūdu ”
Maʿmar informed us, from al-Zuhrī, from ʿAlī ibn Ḥusayn, that a learned man informed him that the Messenger of God, may God bless him and grant him peace, said: “The earth is stretched on the Day of Resurrection as leather is stretched; then no human being among Adam's children has any of it except the place for his feet. He summoned the first of the people, and I fall prostrate until permission is given to me. I stand and say, ‘My Lord, this one informed me’—referring to Gabriel, who is at the right of the Most Merciful; by God, he had not seen Him before that, meaning his Lord—‘that You sent him to me.’ Gabriel remains silent and does not speak until God says, ‘He has spoken the truth.’ Then I am given permission to intercede, and I say, ‘My Lord, Your servants worshipped You throughout the earth.’ That is the praised station.”
أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ جُبَيْرٍ، سَمِعَ أَبَا ذَرٍّ، وَأَبَا الدَّرْدَاءِ قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ أَنَا أَوَّلُ مَنْ يُؤْذَنُ لَهُ فِي السُّجُودِ يَوْمَ الْقِيَامَةِ، وَأَوَّلُ مَنْ يُؤْذَنُ لَهُ بِرَفْعِ رَأْسِهِ، فَأَنْظُرُ بَيْنَ يَدَيَّ، وَأَعْرِفُ أُمَّتِي مِنْ بَيْنِ الْأُمَمِ، وَأَنْظُرُ عَنْ شِمَالِي، فَأَعْرِفُ أُمَّتِي مِنْ بَيْنِ الْأُمَمِ، وَأَنْظُرُ مِنْ خَلْفِي، فَأَعْرِفُ أُمَّتِي مِنْ بَيْنِ الْأُمَمِ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، كَيْفَ تَعْرِفُ أُمَّتَكَ مِنْ بَيْنِ الْأُمَمِ، مَا بَيْنَ نُوحٍ إِلَى أُمَّتِكَ، قَالَ: غُرٌّ مُحَجَّلُونَ مِنْ آثَارِ الْوُضُوءِ، وَلَا يَكُونُ مِنَ الْأُمَمِ أَحَدٌ غَيْرُهُمْ، وَأَعْرِفُهُمْ أَنَّهُمْ يُؤْتَوْنَ كُتُبَهُمْ بِأَيْمَانِهِمْ، وَأَعْرِفُهُمْ بِسِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ، وَأَعْرِفُهُمْ بِنُورِهِمْ يَسْعَى بَيْنَ أَيْدِيهِمْ، وَبِأَيْمَانِهِمْ ”
ʾanā ibnu lahīʿata qāla: ḥaddathanī yazīdu bnu ʾabī ḥabībin, ʿan ʿabdi al-raḥmāni bni jubayrin, samiʿa ʾabā dharrin, waʾabā al-dardāʾi qālā: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ ʾanā ʾawwalu man yuʾdhanu lahu fī al-sujūdi yawma al-qiyāmati, waʾawwalu man yuʾdhanu lahu birafʿi raʾsihi, faʾanẓuru bayna yadayya, waʾaʿrifu ʾummatī min bayni al-ʾumami, waʾanẓuru ʿan shimālī, faʾaʿrifu ʾummatī min bayni al-ʾumami, waʾanẓuru min khalfī, faʾaʿrifu ʾummatī min bayni al-ʾumami, faqāla rajulun: yā rasūla allāhi, kayfa taʿrifu ʾummataka min bayni al-ʾumami, mā bayna nūḥin ʾilā ʾummatika, qāla: ghurrun muḥajjalūna min ʾāthāri al-wuḍūʾi, walā yakūnu mina al-ʾumami ʾaḥadun ghayruhum, waʾaʿrifuhum ʾannahum yuʾtawna kutubahum biʾaymānihim, waʾaʿrifuhum bisīmāhum fī wujūhihim min ʾathari al-sujūdi, waʾaʿrifuhum binūrihim yasʿā bayna ʾaydīhim, wabiʾaymānihim ”
Ibn Lahīʿa informed us, saying: Yazīd ibn Abī Ḥabīb narrated to me, from ʿAbd al-Raḥmān ibn Jubayr, who heard Abū Dharr and Abū al-Dardāʾ say: The Messenger of God, may God bless him and grant him peace, said: “I am the first given permission to prostrate on the Day of Resurrection, and the first given permission to raise his head. I look before me and recognize my community among the nations. I look to my left and recognize my community among the nations. I look behind me and recognize my community among the nations.” A man said, “Messenger of God, how do you recognize your community among the nations, from Noah to your community?” He said, “They have radiant faces and limbs from the traces of ablution; none of the nations but they will have this. I recognize them because they are given their records in their right hands. I recognize them by the marks on their faces from prostration. I recognize them by their light running before them and at their right hands.”
أَنَا مُوسَى بْنُ عُبَيْدَةَ، عَنْ أَيُّوبَ بْنِ خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ يَأْتِي يَوْمَ الْقِيَامَةِ مَعِي مِنْ أُمَّتِي مِثْلُ اللَّيْلِ وَالسَّيْلِ، فَيَخْطَفُ النَّاسَ خَطْفَةً وَاحِدَةً، فَتَقُولُ الْمَلَائِكَةُ: لَمَا جَاءَ مِنْ مُحَمَّدٍ أَكْثَرُ مِمَّا جَاءَ مَعَ سَائِرِ الْأَنْبِيَاءِ ”
ʾanā mūsā bnu ʿubaydata, ʿan ʾayyūba bni khālidin, ʿan ʿabdi allāhi bni rāfiʿin, ʿan ʾabī hurayrata , ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: “ yaʾtī yawma al-qiyāmati maʿī min ʾummatī mithlu al-layli wa-al-sayli, fayakhṭafu al-nāsa khaṭfatan wāḥidatan, fataqūlu al-malāʾikatu: lamā jāʾa min muḥammadin ʾaktharu mimmā jāʾa maʿa sāʾiri al-ʾanbiyāʾi ”
Mūsā ibn ʿUbayda informed us, from Ayyūb ibn Khālid, from ʿAbd Allāh ibn Rāfiʿ, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, who said: “On the Day of Resurrection there comes with me from my community a multitude like the night and the flood, sweeping people away in a single sweep. The angels say, ‘What has come from Muḥammad is greater than what has come with all the other prophets.’”
أَنَا مُوسَى بْنُ عُبَيْدَةَ، عَنْ أَبِي سَعِيدٍ مَوْلَى ابْنِ عَامِرٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى رَجُلٍ وَهُوَ يَقُولُ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِنْ أُمَّةِ مُحَمَّدٍ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى بِهَا مِنْ نِعْمَةٍ»
ʾanā mūsā bnu ʿubaydata, ʿan ʾabī saʿīdin mawlā ibni ʿāmirin ʾanna rasūla allāhi ṣallā allāhu ʿalayhi wasallama marra ʿalā rajulin wahuwa yaqūlu: al-ḥamdu li-llāhi al-ladhī jaʿalanī min ʾummati muḥammadin, faqāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «kafā bihā min niʿmatin»
Mūsā ibn ʿUbayda informed us, from Abū Saʿīd, the client of Ibn ʿĀmir, that the Messenger of God, may God bless him and grant him peace, passed a man who was saying, “Praise be to God, who made me part of Muḥammad's community.” The Messenger of God, may God bless him and grant him peace, said, “That suffices as a blessing.”
أَنَا مُوسَى الْجُهَنِيُّ، عَنِ الشَّعْبِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَيَسُرُّكُمْ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «أَيَسُرُّكُمْ أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «فَإِنَّ أُمَّتِي ثُلُثَا أَهْلِ الْجَنَّةِ، وَالنَّاسُ يَوْمَئِذٍ عِشْرُونَ وَمِائَةُ صَفٍّ، وَإِنَّ أُمَّتِي مِنْ ذَٰلِكَ ثَمَانُونَ صَفًّا»
ʾanā mūsā al-juhaniyyu, ʿani al-shaʿbiyyi qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «ʾayasurrukum ʾan takūnū thulutha ʾahli al-jannati?» qālū: allāhu warasūluhu ʾaʿlamu, qāla: «ʾayasurrukum ʾan takūnū niṣfa ʾahli al-jannati?» qālū: allāhu warasūluhu ʾaʿlamu, qāla: «faʾinna ʾummatī thuluthā ʾahli al-jannati, wa-al-nāsu yawmaʾidhin ʿishrūna wamiʾatu ṣaffin, waʾinna ʾummatī min dhālika thamānūna ṣaffan»
Mūsā al-Juhanī informed us, from al-Shaʿbī, who said: The Messenger of God, may God bless him and grant him peace, said, “Would it please you to be a third of the people of Paradise?” They said, “God and His Messenger know best.” He said, “Would it please you to be half of the people of Paradise?” They said, “God and His Messenger know best.” He said, “My community is two-thirds of the people of Paradise. The people that day form a hundred and twenty rows, and my community accounts for eighty of those rows.”
أَنَا عَوْفٌ، عَنِ الْحَسَنِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خُيِّرْتُ بَيْنَ أَنْ يَدْخُلَ نِصْفُ أُمَّتِي الْجَنَّةَ، وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ»
ʾanā ʿawfun, ʿani al-ḥasani qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «khuyyirtu bayna ʾan yadkhula niṣfu ʾummatī al-jannata, wabayna al-shafāʿati, fa-khtartu al-shafāʿata»
ʿAwf informed us, from al-Ḥasan, who said: The Messenger of God, may God bless him and grant him peace, said: “I was given a choice between half my community entering Paradise and intercession, and I chose intercession.”
أَنَا هِشَامٌ قَالَ: سَمِعْتُ الْحَسَنَ يَذْكُرُ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ لِكُلِّ نَبِيٍّ دَعْوَةً قَدْ دَعَا بِهَا، فَإِنِّي قَدِ اسْتَخْبَأْتُ دَعْوَتِي شَفَاعَةً لِأُمَّتِي يَوْمَ الْقِيَامَةِ»
ʾanā hishāmun qāla: samiʿtu al-ḥasana yadhkuru ʿan jābiri bni ʿabdi allāhi qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «ʾinna likulli nabiyyin daʿwatan qad daʿā bihā, faʾinnī qadi istakhbaʾtu daʿwatī shafāʿatan liʾummatī yawma al-qiyāmati»
Hishām informed us, saying: I heard al-Ḥasan relate from Jābir ibn ʿAbd Allāh, who said: The Messenger of God, may God bless him and grant him peace, said: “Every prophet has a prayer that he has offered. I have reserved my prayer as intercession for my community on the Day of Resurrection.”
أَنَا بَهْزُ بْنُ حَكِيمٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّكُمْ تُوفُونَ يَوْمَ الْقِيَامَةِ سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَكْرَمُهَا عَلَى اللَّهِ»
ʾanā bahzu bnu ḥakīmin, ʿan ʾabīhi, ʿan jaddihi qāla: samiʿtu rasūla allāhi ṣallā allāhu ʿalayhi wasallama yaqūlu: «ʾinnakum tūfūna yawma al-qiyāmati sabʿīna ʾummatan, ʾantum khayruhā, waʾakramuhā ʿalā allāhi»
Bahz ibn Ḥakīm informed us, from his father, from his grandfather, who said: I heard the Messenger of God, may God bless him and grant him peace, say: “On the Day of Resurrection you complete seventy nations. You are the best of them and the most honored by God.”
أَنَا يَحْيَى بْنُ عُبَيْدِ اللَّهِ قَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، وَذَٰلِكَ أَنَّ أَهْلَ الْكِتَابِ أُوتُوهُ مِنْ قَبْلِنَا، وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَٰذَا يَوْمُهُمُ الَّذِي اخْتَلَفُوا فِيهِ، فَهَدَانَا اللَّهُ لِمَا اخْتَلَفُوا لَهُ، فَهُمْ لَنَا تَبَعٌ، لِلْيَهُودِ غَدًا، وَلِلنَّصَارَى بَعْدَ غَدٍ»
ʾanā yaḥyā bnu ʿubaydi allāhi qāla: samiʿtu ʾabī yaqūlu: samiʿtu ʾabā hurayrata yaqūlu: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «naḥnu al-ʾākhirūna al-sābiqūna yawma al-qiyāmati, wa-dhālika ʾanna ʾahla al-kitābi ʾūtūhu min qablinā, waʾūtīnāhu min baʿdihim, fa-hādhā yawmuhumu al-ladhī ikhtalafū fīhi, fahadānā allāhu limā ikhtalafū lahu, fahum lanā tabaʿun, li-l-yahūdi ghadan, wa-li-l-naṣārā baʿda ghadin»
Yaḥyā ibn ʿUbayd Allāh informed us, saying: I heard my father say: I heard Abū Hurayra say: The Messenger of God, may God bless him and grant him peace, said: “We are the last, yet the foremost on the Day of Resurrection. The People of the Book were given it before us, and we were given it after them. This is their day about which they differed, and God guided us regarding that about which they differed. They follow us: the Jews have tomorrow, and the Christians the day after tomorrow.”
أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي حُيَيُّ بْنُ عَبْدِ اللَّهِ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْحُبُلِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ: «مَنْ سَجَدَ فِي مَوْضِعٍ عِنْدَ حَجَرٍ، أَوْ شَجَرَةٍ شَهِدَ لَهُ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ»
ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ḥuyayyu bnu ʿabdi allāhi, ʿan ʾabī ʿabdi al-raḥmāni al-ḥubuliyyi, ʿan ʿabdi allāhi bni ʿamri bni al-ʿāṣi qāla: «man sajada fī mawḍiʿin ʿinda ḥajarin, ʾaw shajaratin shahida lahu ʿinda allāhi yawma al-qiyāmati»
Rishdīn ibn Saʿd informed us, saying: Ḥuyayy ibn ʿAbd Allāh narrated to me, from Abū ʿAbd al-Raḥmān al-Ḥubulī, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, who said: “Whoever prostrates in a place beside a stone or a tree, it will testify for him before God on the Day of Resurrection.”
أَنَا رِشْدِينُ بْنُ سَعْدٍ، عَنْ حُيَيٍّ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ أَنَّ الصِّيَامَ وَالْقُرْآنَ يَشْفَعَانِ لِلْعَبْدِ، يَقُولُ الصِّيَامُ: رَبِّ، مَنَعْتُهُ الطَّعَامَ، وَالشَّهَوَاتِ بِالنَّهَارِ، فَشَفِّعْنِي فِيهِ، وَيَقُولُ الْقُرْآنُ: رَبِّ، مَنَعْتُهُ النَّوْمَ بِاللَّيْلِ، فَشَفِّعْنِي فِيهِ، فَيَشْفَعَانِ ”
ʾanā rishdīnu bnu saʿdin, ʿan ḥuyayyin, ʿan ʾabī ʿabdi al-raḥmāni, ʿan ʿabdi allāhi bni ʿamri bni al-ʿāṣi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama: “ ʾanna al-ṣiyāma wa-al-qurʾāna yashfaʿāni li-l-ʿabdi, yaqūlu al-ṣiyāmu: rabbi, manaʿtuhu al-ṭaʿāma, wa-al-shahawāti bi-al-nahāri, fashaffiʿnī fīhi, wayaqūlu al-qurʾānu: rabbi, manaʿtuhu al-nawma bi-al-layli, fashaffiʿnī fīhi, fayashfaʿāni ”
Rishdīn ibn Saʿd informed us, from Ḥuyayy, from Abū ʿAbd al-Raḥmān, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, from the Prophet, may God bless him and grant him peace: “Fasting and the Qurʾān intercede for the servant. Fasting says, ‘My Lord, I kept him from food and desires by day; accept my intercession for him.’ The Qurʾān says, ‘My Lord, I kept him from sleep by night; accept my intercession for him.’ So they intercede.”
أَنَا أَيُّوبُ بْنُ خُوطٍ، عَنْ أَبِي الْوَرْدِ الْقُشَيْرِيِّ أَنَّ أَبَا مُحَمَّدٍ الْحَضْرَمِيَّ حَدَّثَهُ بِبَيْتِ الْمَقْدِسِ قَالَ: حَدَّثَنَا كَعْبٌ فِي هَٰذَا الْبَيْتِ أَنَّهُ وَجَدَ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ أَنَّهُ “ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ أَوْ مُؤْمِنَةٍ يَجِيءُ يَوْمَ الْقِيَامَةِ وَمَعَهُ الْبَقَرَةُ، وَآلُ عِمْرَانَ إِلَّا وَهُمَا تُظِلَّانِهِ، عَنْ يَمِينِهِ وَشِمَالِهِ، يَقُولَانِ: رَبَّنَا، لَا سَبِيلَ عَلَيْهِ ”
ʾanā ʾayyūbu bnu khūṭin, ʿan ʾabī al-wardi al-qushayriyyi ʾanna ʾabā muḥammadin al-ḥaḍramiyya ḥaddathahu bibayti al-maqdisi qāla: ḥaddathanā kaʿbun fī hādhā al-bayti ʾannahu wajada fī kitābi allāhi al-munazzali ʾannahu “ laysa min ʿabdin muʾminin ʾaw muʾminatin yajīʾu yawma al-qiyāmati wamaʿahu al-baqaratu, waʾālu ʿimrāna ʾillā wahumā tuẓillānihi, ʿan yamīnihi washimālihi, yaqūlāni: rabbanā, lā sabīla ʿalayhi ”
Ayyūb ibn Khūṭ informed us, from Abū al-Ward al-Qushayrī, that Abū Muḥammad al-Ḥaḍramī related to him in Jerusalem, saying: Kaʿb related to us in this house that he found in God's revealed book: “No believing man or woman comes on the Day of Resurrection accompanied by al-Baqara and Āl ʿImrān without the two shading him on his right and left, saying, ‘Our Lord, there is no way against him.’”
نَا التِّرْمِذِيُّ، سَمِعْتُ نُعَيْمَ بْنَ حَمَّادٍ غَيْرَ مَرَّةٍ إِذَا مَرَّتْ هَٰذِهِ الْأَحَادِيثُ فِي الْقُرْآنِ، وَفِي الصِّيَامِ، وَفِي الصَّلَاةِ، وَغَيْرِ ذَٰلِكَ يَقُولُ: «إِنَّمَا يَجِيءُ ثَوَابُ الْقُرْآنِ، وَثَوَابُ الصِّيَامِ، وَثَوَابُ ذَٰلِكَ الْعَمَلِ كُلِّهِ»
nā al-tirmidhiyyu, samiʿtu nuʿayma bna ḥammādin ghayra marratin ʾidhā marrat hādhihi al-ʾaḥādīthu fī al-qurʾāni, wafī al-ṣiyāmi, wafī al-ṣalāti, waghayri dhālika yaqūlu: «ʾinnamā yajīʾu thawābu al-qurʾāni, wathawābu al-ṣiyāmi, wathawābu dhālika al-ʿamali kullihi»
Al-Tirmidhī narrated to us: I heard Nuʿaym ibn Ḥammād more than once, when these reports concerning the Qurʾān, fasting, prayer, and other things were read, say: “It is the reward of the Qurʾān, the reward of fasting, and the reward of all those deeds that comes.”
أَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَاصِمٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ قَالَ: “ إِنَّ اللَّهَ يَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ بِأَرْضٍ بَيْضَاءَ، كَأَنَّهَا سَبِيكَةُ فِضَّةٍ، لَمْ يُعْصَ اللَّهُ فِيهَا قَطُّ، وَلَمْ يُخْطَأْ فِيهَا، فَأَوَّلُ مَا يُتَكَلَّمُ بِهِ أَنَّهُ يُنَادِي: لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ، ثُمَّ يَكُونُ أَوَّلُ مَا يَبْدَءُونَ مِنَ الْخُصُومَاتِ فِي الدُّنْيَا، فَيُؤْتَى بِالْقَاتِلِ وَالْمَقْتُولِ، فَيُقَالُ لَهُ: لِمَ قَتَلْتَ؟ فَإِنْ قَالَ: قَتَلْتُهُ؛ لِتَكُونَ الْعِزَّةُ لِلَّهِ، قَالَ: فَإِنَّهَا لِي، فَإِنْ قَالَ: قَتَلْتُهُ؛ لِتَكُونَ الْعِزَّةُ لِفُلَانٍ، قَالَ: فَإِنَّهَا لَيْسَتْ لَهُ فَيَبُوءُ بِإِثْمِهِ، فَيَقْتُلُهُ بِمَنْ كَانَ قَتَلَ، بَالِغِينَ مَا بَلَغُوا، وَيَذُوقُ الْمَوْتَ عِدَّةَ مَا ذَاقُوا ”
ʾanā ḥammādu bnu salamata, ʿan ʿāṣimin, ʿan ʾabī wāʾilin, ʿan ʿabdi allāhi qāla: “ ʾinna allāha yajmaʿu al-nāsa fī ṣaʿīdin wāḥidin biʾarḍin bayḍāʾa, kaʾannahā sabīkatu fiḍḍatin, lam yuʿṣa allāhu fīhā qaṭṭu, walam yukhṭaʾ fīhā, faʾawwalu mā yutakallamu bihi ʾannahu yunādī: limani al-mulku al-yawma li-llāhi al-wāḥidi al-qahhāri al-yawma tujzā kullu nafsin bimā kasabat lā ẓulma al-yawma ʾinna allāha sarīʿu al-ḥisābi, thumma yakūnu ʾawwalu mā yabdaʾūna mina al-khuṣūmāti fī al-dunyā, fayuʾtā bi-al-qātili wa-al-maqtūli, fayuqālu lahu: lima qatalta? faʾin qāla: qataltuhu; litakūna al-ʿizzatu li-llāhi, qāla: faʾinnahā lī, faʾin qāla: qataltuhu; litakūna al-ʿizzatu lifulānin, qāla: faʾinnahā laysat lahu fayabūʾu biʾithmihi, fayaqtuluhu biman kāna qatala, bālighīna mā balaghū, wayadhūqu al-mawta ʿiddata mā dhāqū ”
Ḥammād ibn Salama informed us, from ʿĀṣim, from Abū Wāʾil, from ʿAbd Allāh, who said: “God gathers people on a single plain, on a white earth like an ingot of silver, where God has never been disobeyed and no wrong has been done. The first words spoken are His proclamation: ‘To whom belongs sovereignty today? To God, the One, the Overpowering! Today every soul is recompensed for what it earned. There is no injustice today. God is swift in reckoning.’ Then the first matters they begin with are the disputes of worldly life. The killer and the killed are brought, and he is asked, ‘Why did you kill?’ If he says, ‘I killed him so that might would belong to God,’ He says, ‘It does indeed belong to Me.’ If he says, ‘I killed him so that might would belong to so-and-so,’ He says, ‘It does not belong to him.’ He incurs his sin and is killed for those whom he killed, however many they were, tasting death as many times as they tasted it.”
أَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، وَقَالَ مَرَّةً عَنْ عَبْدِ اللَّهِ، ثُمَّ جَعَلَ لَا يُجَاوِزُ بِهِ عَمْرَو بْنَ مَيْمُونٍ - قَوْلُهُ {يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ} [إِبْرَاهِيمُ: ٤٨] قَالَ: «أَرْضٌ بَيْضَاءُ كَالْفِضَّةِ، لَمْ يُسْفَكْ فِيهَا دَمٌ، وَلَمْ يُعْمَلْ عَلَيْهَا بِخَطِيئَةٍ، فَيَسْمَعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ حَتَّى يَلْقَوُا اللَّهَ كَمَا خُلِقُوا حُفَاةً عُرَاةً»
ʾanā shuʿbatu, ʿan ʾabī ʾisḥāqa, ʿan ʿamri bni maymūnin, waqāla marratan ʿan ʿabdi allāhi, thumma jaʿala lā yujāwizu bihi ʿamra bna maymūnin - qawluhu {yawma tubaddalu al-ʾarḍu ghayra al-ʾarḍi} [ʾibrāhīmu: 48] qāla: «ʾarḍun bayḍāʾu ka-al-fiḍḍati, lam yusfak fīhā damun, walam yuʿmal ʿalayhā bikhaṭīʾatin, fayasmaʿuhumu al-dāʿī, wayanfudhuhumu al-baṣaru ḥattā yalqawu allāha kamā khuliqū ḥufātan ʿurātan»
Shuʿba informed us, from Abū Isḥāq, from ʿAmr ibn Maymūn. On one occasion he said, “from ʿAbd Allāh,” but afterward he no longer traced it beyond ʿAmr ibn Maymūn. Concerning His words, “The day the earth is changed into another earth” [Ibrāhīm 14:48], he said: “A white earth like silver, upon which no blood has been shed and no sin committed. The caller hears them, and the gaze reaches all of them, until they meet God as they were created, barefoot and naked.”
أَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ فِي الدِّمَاءِ»
ʾanā shuʿbatu, ʿan sulaymāna, ʿan ʾabī wāʾilin, ʿan ʿabdi allāhi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «ʾawwalu mā yuqḍā bayna al-nāsi fī al-dimāʾi»
Shuʿba informed us, from Sulaymān, from Abū Wāʾil, from ʿAbd Allāh, from the Prophet, may God bless him and grant him peace, who said: “The first judgments between people will concern bloodshed.”
أَنَا طَلْحَةُ بْنُ عَمْرٍو قَالَ: قَالَ لِي عَطَاءٌ: «مَا أَكْثَرَ الْأَسْمَاءَ عَلَى اسْمِي وَاسْمِكَ، فَإِذَا دَعَا أَيْنَ فُلَانُ ابْنُ فُلَانٍ؟ لَمْ يَقُمْ إِلَّا مَنْ دُعِيَ»
ʾanā ṭalḥatu bnu ʿamrin qāla: qāla lī ʿaṭāʾun: «mā ʾakthara al-ʾasmāʾa ʿalā ismī wa-smika, faʾidhā daʿā ʾayna fulānu ibnu fulānin? lam yaqum ʾillā man duʿiya»
Ṭalḥa ibn ʿAmr informed us, saying: ʿAṭāʾ said to me, “How many people share my name and yours! Yet when He calls, ‘Where is so-and-so son of so-and-so?’ only the one who was called will stand.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: “ ذُكِرَ لَنَا أَنَّ الرَّجُلَ يُدْعَى إِلَى الْحِسَابِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: يَا فُلَانُ ابْنُ فُلَانٍ، هَلُمَّ إِلَى الْحِسَابِ حَتَّى يَقُولَ: مَا يُرَادُ أَحَدٌ غَيْرِي مِمَّا يُخَصُّ بِهِ مِنَ الْحِسَابِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sulaymānu bnu al-mughīrati, ʿan ḥumaydi bni hilālin qāla: “ dhukira lanā ʾanna al-rajula yudʿā ʾilā al-ḥisābi yawma al-qiyāmati, fayuqālu: yā fulānu ibnu fulānin, halumma ʾilā al-ḥisābi ḥattā yaqūla: mā yurādu ʾaḥadun ghayrī mimmā yukhaṣṣu bihi mina al-ḥisābi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sulaymān ibn al-Mughīra informed us, from Ḥumayd ibn Hilāl, who said: “It was related to us that a man is summoned to the reckoning on the Day of Resurrection, and it is said, ‘So-and-so son of so-and-so, come to the reckoning!’ He comes to say, ‘No one but me is meant,’ because of the reckoning addressed specifically to him.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ قَالَ: نَا حُمَيْدُ بْنُ زِيَادٍ، عَنْ هِلَالِ بْنِ أُسَامَةَ، عَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: “ يُوقَفُ الْعَبْدُ بَيْنَ يَدَيِ اللَّهِ فَيَقُولُ: قِيسُوا بَيْنَ نِعْمَتِي عَلَيْهِ وَبَيْنَ عَمَلِهِ، فَتُغْرِقُ النِّعْمَةُ الْعَمَلَ، فَيَقُولُ: أَغْرَقَتِ النِّعْمَةُ الْعَمَلَ، فَيَقُولُ: هَبُوا لَهُ النِّعْمَةَ، قِيسُوا بَيْنَ الْخَيْرِ وَالشَّرِّ، فَإِنِ اسْتَوَى الْعَمَلَانِ أَذْهَبَ اللَّهُ الشَّرَّ بِالْخَيْرِ، وَأَدْخَلَهُ اللَّهُ الْجَنَّةَ، وَإِنْ كَانَ عَمَلُهُ أَفْضَلَ، أَعْطَاهُ فَضْلَهُ، وَلَمْ يَظْلِمْهُ، وَإِنْ كَانَ عَلَيْهِ فَضْلٌ، فَهُوَ {أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ} [الْمُدَّثِّرُ: ٥٦] ، فَإِنْ شَاءَ عَذَّبَهُ، وَإِنْ شَاءَ رَحِمَهُ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā saʿīdu bnu ʾabī ʾayyūba qāla: nā ḥumaydu bnu ziyādin, ʿan hilāli bni ʾusāmata, ʿan ʿaṭāʾi bni yasārin qāla: “ yūqafu al-ʿabdu bayna yadayi allāhi fayaqūlu: qīsū bayna niʿmatī ʿalayhi wabayna ʿamalihi, fatughriqu al-niʿmatu al-ʿamala, fayaqūlu: ʾaghraqati al-niʿmatu al-ʿamala, fayaqūlu: habū lahu al-niʿmata, qīsū bayna al-khayri wa-al-sharri, faʾini istawā al-ʿamalāni ʾadhhaba allāhu al-sharra bi-al-khayri, waʾadkhalahu allāhu al-jannata, waʾin kāna ʿamaluhu ʾafḍala, ʾaʿṭāhu faḍlahu, walam yaẓlimhu, waʾin kāna ʿalayhi faḍlun, fahuwa {ʾahlu al-taqwā waʾahlu al-maghfirati} [al-muddaththiru: 56] , faʾin shāʾa ʿadhdhabahu, waʾin shāʾa raḥimahu ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Saʿīd ibn Abī Ayyūb informed us, saying: Ḥumayd ibn Ziyād narrated to us, from Hilāl ibn Usāma, from ʿAṭāʾ ibn Yasār, who said: “The servant is made to stand before God, and He says, ‘Compare My favor toward him with his deeds.’ The favor overwhelms the deeds. He says, ‘The favor has overwhelmed the deeds.’ He says, ‘Grant him the favor freely; compare the good and the evil.’ If the two sets of deeds are equal, God removes the evil through the good and admits him to Paradise. If his deeds are greater, He grants him their surplus and does not wrong him. If there is a surplus against him, He is ‘worthy of being feared and worthy of forgiving’ [al-Muddaththir 74:56]: if He wills, He punishes him, and if He wills, He has mercy on him.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا إِسْمَاعِيلُ بْنُ مُسْلِمٍ، عَنِ الْحَسَنِ، وَقَتَادَةَ ، عَنِ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ يُجَاءُ بِابْنِ آدَمَ يَوْمَ الْقِيَامَةِ، فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ، فَيَقُولُ لَهُ: أَعْطَيْتُكَ، وَخَوَّلْتُكَ، وَأَنْعَمْتُ عَلَيْكَ، فَمَاذَا صَنَعْتَ؟ فَيَقُولُ: يَا رَبِّ، جَمَعْتُهُ، وَثَمَّرْتُهُ، فَتَرَكْتُهُ أَكْثَرَ مَا كَانَ، فَارْجِعْنِي آتِكَ بِهِ، فَيَقُولُ لَهُ: أَرِنِي مَا قَدَّمْتَ، فَيَقُولُ: يَا رَبِّ، جَمَعْتُهُ، وَثَمَّرْتُهُ، فَتَرَكْتُهُ أَكْثَرَ مَا كَانَ فَارْجِعْنِي آتِكَ بِهِ، فَإِذَا عَبْدٌ لَمْ يُقَدِّمْ خَيْرًا فَيَمْضِي بِهِ إِلَى النَّارِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ʾismāʿīlu bnu muslimin, ʿani al-ḥasani, waqatādata , ʿani ʾanasi bni mālikin, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: “ yujāʾu bibni ʾādama yawma al-qiyāmati, fayūqafu bayna yadayi allāhi, fayaqūlu lahu: ʾaʿṭaytuka, wakhawwaltuka, waʾanʿamtu ʿalayka, famādhā ṣanaʿta? fayaqūlu: yā rabbi, jamaʿtuhu, wathammartuhu, fataraktuhu ʾakthara mā kāna, fa-rjiʿnī ʾātika bihi, fayaqūlu lahu: ʾarinī mā qaddamta, fayaqūlu: yā rabbi, jamaʿtuhu, wathammartuhu, fataraktuhu ʾakthara mā kāna fa-rjiʿnī ʾātika bihi, faʾidhā ʿabdun lam yuqaddim khayran fayamḍī bihi ʾilā al-nāri ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Ismāʿīl ibn Muslim informed us, from al-Ḥasan and Qatāda, from Anas ibn Mālik, from the Prophet, may God bless him and grant him peace, who said: “The son of Adam is brought on the Day of Resurrection and made to stand before God. He says to him, ‘I gave to you, endowed you, and bestowed favors on you. What did you do?’ He says, ‘My Lord, I gathered it, increased it, and left it at its greatest amount. Send me back and I will bring it to You.’ He says to him, ‘Show Me what you sent ahead.’ He says, ‘My Lord, I gathered it, increased it, and left it at its greatest amount. Send me back and I will bring it to You.’ There is a servant who sent ahead no good, and he is taken away to the Fire.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا عَلِيُّ بْنُ عَلِيٍّ، عَنِ الْحَسَنِ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ قَيْسٍ: “ يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرَضَاتٍ: فَأَمَّا عَرْضَتَانِ: فَجِدَالٌ، وَمَعَاذِيرُ، وَأَمَّا الْعَرْضَةُ الثَّالِثَةُ فَعِنْدَ ذَٰلِكَ تَطَايُرُ الصُّحُفِ فِي الْأَيْدِي، فَإِمَّا آخِذٌ بِيَمِينِهِ، وَآخِذٌ بِشِمَالِهِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ʿaliyyu bnu ʿaliyyin, ʿani al-ḥasani qāla: qāla ʿabdu allāhi bnu qaysin: “ yuʿraḍu al-nāsu yawma al-qiyāmati thalātha ʿaraḍātin: faʾammā ʿarḍatāni: fajidālun, wamaʿādhīru, waʾammā al-ʿarḍatu al-thālithatu faʿinda dhālika taṭāyuru al-ṣuḥufi fī al-ʾaydī, faʾimmā ʾākhidhun biyamīnihi, waʾākhidhun bishimālihi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: ʿAlī ibn ʿAlī informed us, from al-Ḥasan, who said: ʿAbd Allāh ibn Qays said: “People are presented three times on the Day of Resurrection. The first two presentations involve disputation and excuses. At the third presentation, the scrolls fly into the hands: one receives his in his right hand, and another in his left.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا الْحَكَمُ - أَوْ أَبُو الْحَكَمِ، شَكَّ نُعَيْمٌ - عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الرَّحْمَٰنِ، عَنْ رَجُلٍ مِنْ بَنِي أَسَدٍ قَالَ: قَالَ عُمَرُ لِكَعْبٍ: وَيْحَكَ يَا كَعْبُ، حَدِّثْنَا حَدِيثًا مِنْ حَدِيثِ الْآخِرَةِ، قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، " إِذَا كَانَ يَوْمُ الْقِيَامَةِ رُفِعَ اللَّوْحُ الْمَحْفُوظُ، وَلَمْ يَبْقَ أَحَدٌ مِنَ الْخَلَائِقِ إِلَّا وَهُوَ يَنْظُرُ إِلَى عَمَلِهِ فِيهِ، قَالَ: ثُمَّ يُؤْتَى بِالصُّحُفِ الَّتِي فِيهَا أَعْمَالُ الْعِبَادِ، قَالَ فَتُنْشَرُ حَوْلَ الْعَرْشِ، فَذَٰلِكَ قَوْلُهُ {وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَا لِهَٰذَا الْكِتَابِ لَا يُغَادِرُ
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā al-ḥakamu - ʾaw ʾabū al-ḥakami, shakka nuʿaymun - ʿan ʾismāʿīla bni ʿabdi al-raḥmāni, ʿan rajulin min banī ʾasadin qāla: qāla ʿumaru likaʿbin: wayḥaka yā kaʿbu, ḥaddithnā ḥadīthan min ḥadīthi al-ʾākhirati, qāla: naʿam yā ʾamīra al-muʾminīna, " ʾidhā kāna yawmu al-qiyāmati rufiʿa al-lawḥu al-maḥfūẓu, walam yabqa ʾaḥadun mina al-khalāʾiqi ʾillā wahuwa yanẓuru ʾilā ʿamalihi fīhi, qāla: thumma yuʾtā bi-al-ṣuḥufi al-latī fīhā ʾaʿmālu al-ʿibādi, qāla fatunsharu ḥawla al-ʿarshi, fa-dhālika qawluhu {wawuḍiʿa al-kitābu fatarā al-mujrimīna mushfiqīna mimmā fīhi wayaqūlūna yā waylatanā mā li-hādhā al-kitābi lā yughādiru
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Al-Ḥakam—or Abū al-Ḥakam, Nuʿaym was uncertain—informed us, from Ismāʿīl ibn ʿAbd al-Raḥmān, from a man of Banū Asad, who said: ʿUmar said to Kaʿb, “Come now, Kaʿb, tell us a report about the hereafter.” He said, “Yes, Commander of the Faithful. On the Day of Resurrection the Preserved Tablet is raised, and not one of the creatures remains without looking at his deeds in it.” He said: “Then the scrolls containing the servants' deeds are brought.” He said: “They are spread around the Throne. That is His saying, ‘The Book is set down, and you see the sinners fearful of what is in it. They say, “Woe to us! What is with this Book? It leaves out neither
صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا} قَالَ الْأَسَدِيُّ: الصَّغِيرَةُ مَا دُونَ الشِّرْكِ، وَالْكَبِيرَةُ: الشِّرْكُ إِلَّا أَحْصَاهَا “، قَالَ كَعْبٌ: ” ثُمَّ يُدْعَى الْمُؤْمِنُ فَيُعْطَى كِتَابَهُ بِيَمِينِهِ، فَيَنْظُرُ فِيهِ فَحَسَنَاتُهُ بَادِيَاتٌ لِلنَّاسِ، وَهُوَ يَقْرَأُ سَيِّئَاتِهِ؛ لِكَيْ لَا يَقُولَ كَانَتْ لِي حَسَنَاتٌ فَلَمْ تُذْكَرْ، فَأَحَبَّ اللَّهُ أَنْ يُرِيَهُ عَمَلَهُ كُلَّهُ، حَتَّى إِذَا اسْتَنْقَصَ مَا فِي الْكِتَابِ وَجَدَ فِي آخِرِ ذَٰلِكَ كُلِّهِ أَنَّهُ مَغْفُورٌ، وَإِنَّكَ مِنْ أَهْلِ الْجَنَّةِ، فَعِنْدَ ذَٰلِكَ يُقْبِلُ إِلَى أَصْحَابِهِ، ثُمَّ يَقُولُ: {هَاؤُمُ اقْرَءُوا كِتَابِيَهْ إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ} ثُمَّ يُدْعَى الْكَافِرُ فَيُعْطَى كِتَابَهُ بِشِمَالِهِ، ثُمَّ يُلَفُّ فَيُجْعَلُ مِنْ وَرَاءِ ظَهْرِهِ، وَيُلْوَى عُنُقُهُ فَذَٰلِكَ قَوْلُهُ: {وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ} [الِانْشِقَاقُ: ١٠] يَنْظُرُ فِي كِتَابِهِ، فَسَيِّئَاتُهُ بَادِيَاتٌ لِلنَّاسِ، وَيَنْظُرُ فِي حَسَنَاتِهِ؛ لِكَيْ لَا يَقُولَ: أَفَأُثَابُ عَلَى السَّيِّئَاتِ؟ "
ṣaghīratan walā kabīratan ʾillā ʾaḥṣāhā} qāla al-ʾasadiyyu: al-ṣaghīratu mā dūna al-shirki, wa-al-kabīratu: al-shirku ʾillā ʾaḥṣāhā “, qāla kaʿbun: ” thumma yudʿā al-muʾminu fayuʿṭā kitābahu biyamīnihi, fayanẓuru fīhi faḥasanātuhu bādiyātun li-l-nāsi, wahuwa yaqraʾu sayyiʾātihi; likay lā yaqūla kānat lī ḥasanātun falam tudhkar, faʾaḥabba allāhu ʾan yuriyahu ʿamalahu kullahu, ḥattā ʾidhā istanqaṣa mā fī al-kitābi wajada fī ʾākhiri dhālika kullihi ʾannahu maghfūrun, waʾinnaka min ʾahli al-jannati, faʿinda dhālika yuqbilu ʾilā ʾaṣḥābihi, thumma yaqūlu: {hāʾumu iqraʾū kitābiyah ʾinnī ẓanantu ʾannī mulāqin ḥisābiyah} thumma yudʿā al-kāfiru fayuʿṭā kitābahu bishimālihi, thumma yulaffu fayujʿalu min warāʾi ẓahrihi, wayulwā ʿunuquhu fa-dhālika qawluhu: {waʾammā man ʾūtiya kitābahu warāʾa ẓahrihi} [al-inshiqāqu: 10] yanẓuru fī kitābihi, fasayyiʾātuhu bādiyātun li-l-nāsi, wayanẓuru fī ḥasanātihi; likay lā yaqūla: ʾafaʾuthābu ʿalā al-sayyiʾāti? "
a small thing nor a great thing without counting it.”’” Al-Asadī said: “The small thing is what falls short of associating partners with God; the great thing is associating partners with God: ‘without counting it.’” Kaʿb said: “Then the believer is summoned and given his record in his right hand. He looks at it: his good deeds are visible to the people, while he reads his evil deeds, so that he cannot say, ‘I had good deeds, but they were not mentioned.’ God wished to show him all his deeds. When he has examined what is in the book for anything missing, he finds at the end of it all that he is forgiven and, ‘You are one of the people of Paradise.’ Then he goes to his companions and says, ‘Here, read my record! I knew that I would meet my reckoning.’ Then the unbeliever is summoned and given his record in his left hand; then it is turned and placed behind his back, and his neck is twisted. That is His saying, ‘As for the one given his record behind his back’ [al-Inshiqāq 84:10]. He looks into his book: his evil deeds are visible to the people, while he looks at his good deeds, so that he cannot say, ‘Am I then rewarded for evil deeds?’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ سُلَيْمَانَ بْنِ رَاشِدٍ أَنَّهُ بَلَغَهُ «أَنَّ امْرَأً لَا يَشْهَدُ عَلَى شَهَادَةٍ فِي الدُّنْيَا إِلَّا شَهِدَ بِهَا يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْأَشْهَادِ، وَلَا يَمْتَدِحُ عَبْدًا فِي الدُّنْيَا إِلَّا امْتَدَحَهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْأَشْهَادِ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin, ʿan ʿamri bni al-ḥārithi, ʿan saʿīdi bni ʾabī hilālin, ʿan sulaymāna bni rāshidin ʾannahu balaghahu «ʾanna imraʾan lā yashhadu ʿalā shahādatin fī al-dunyā ʾillā shahida bihā yawma al-qiyāmati ʿalā ruʾūsi al-ʾashhādi, walā yamtadiḥu ʿabdan fī al-dunyā ʾillā imtadaḥahu yawma al-qiyāmati ʿalā ruʾūsi al-ʾashhādi»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, from ʿAmr ibn al-Ḥārith, from Saʿīd ibn Abī Hilāl, from Sulaymān ibn Rāshid, that it had reached him: “No person gives testimony in this world without giving that testimony on the Day of Resurrection before all the witnesses; nor does he praise a servant in this world without praising him on the Day of Resurrection before all the witnesses.”
نَا نُعَيْمٌ قَالَ: أَنَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مَعْمَرٌ، عَمَّنْ سَمِعَ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي يَعْقُوبَ يَذْكُرُ عَنْ بِشْرِ بْنِ شَغَافٍ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ سَلَامٍ يَقُولُ: “ إِنَّ أَفْضَلَ أَيَّامِ الدُّنْيَا عِنْدَ اللَّهِ يَوْمُ الْجُمُعَةِ، وَإِنَّ أَكْرَمَ خَلِيقَةِ اللَّهِ عَلَى اللَّهِ أَبُو الْقَاسِمِ، قُلْتُ لَهُ: إِلَّا أَنْ يَكُونَ مَلَكًا مُقَرَّبًا، قَالَ: فَنَظَرَ إِلَيَّ، قَالَ: أَتَدْرِي كَيْفَ خَلْقُ الْمَلَائِكَةِ؟ إِنَّمَا خَلْقُ الْمَلَائِكَةِ كَخَلْقِ السَّمَاءِ وَالْأَرْضِ، وَكَخَلْقِ الْجِبَالِ، وَكَخَلْقِ السَّحَابِ، وَإِنَّ أَكْرَمَ خَلِيقَةِ اللَّهِ عَلَى اللَّهِ أَبُو الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ الْأَنْبِيَاءَ نَبِيًّا نَبِيًّا، وَأُمَّةً أُمَّةً حَتَّى يَكُونَ آخِرَهُمْ مَرْكَزًا مُحَمَّدٌ وَأُمَّتُهُ، وَيُضْرَبُ الْجِسْرُ عَلَى جَهَنَّمَ وَيُنَادِي مُنَادٍ أَيْنَ مُحَمَّدٌ وَأُمَّتُهُ؟ فَيَقُومُ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَتَتْبَعُهُ أُمَّتُهُ بَرُّهَا وَفَاجِرُهَا، حَتَّى إِذَا كَانَ عَلَى الصِّرَاطِ الْمُسْتَقِيمِ يَطْمِسُ اللَّهُ أَبْصَارَ أَعْدَائِهِ، فَتَهَافَتُوا فِي النَّارِ يَمِينًا وَشِمَالًا، وَيَمْضِي النَّبِيُّ عَلَيْهِ السَّلَامُ وَالصَّالِحُونَ مَعَهُ، فَتَلَقَّاهُمُ الْمَلَائِكَةُ رُتَبًا؛ يَدُلُّونَهُمْ عَلَى طَرِيقِ الْجَنَّةِ، عَلَى يَمِينِكَ، عَلَى شِمَالِكَ، حَتَّى يَنْتَهِيَ إِلَى رَبِّهِ فَيُوضَعُ لَهُ كُرْسِيٌّ عَنْ يَمِينِ الْعَرْشِ، ثُمَّ يَتْبَعُهُ عِيسَى عَلَى مِثْلِ سَبِيلِهِ، وَيَتْبَعُهُ بَرُّهَا وَفَاجِرُهَا، حَتَّى إِذَا كَانُوا عَلَى الصِّرَاطِ طَمَسَ اللَّهُ أَبْصَارَ أَعْدَائِهِ، فَتَهَافَتُوا فِي النَّارِ يَمِينًا وَشِمَالًا، وَيَمْضِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالصَّالِحُونَ مَعَهُ، فَتَتَلَقَّاهُمُ الْمَلَائِكَةُ رُتَبًا، يَدُلُّونَهُمْ عَلَى طَرِيقِ الْجَنَّةِ عَلَى يَمِينِكَ، عَلَى يَسَارِكَ، حَتَّى يَنْتَهِيَ إِلَى رَبِّهِ، فَيُوضَعُ لَهُ كُرْسِيٌّ مِنَ الْجَانِبِ الْآخَرِ، ثُمَّ يُدْعَى نَبِيٌّ نَبِيٌّ، وَأُمَّةٌ أُمَّةٌ، حَتَّى يَكُونَ آخِرَهُمْ نُوحٌ رَحِمَ اللَّهُ نُوحًا ”
nā nuʿaymun qāla: ʾanā ibnu al-mubāraki qāla: ʾanā maʿmarun, ʿamman samiʿa muḥammada bna ʿabdi allāhi bni ʾabī yaʿqūba yadhkuru ʿan bishri bni shaghāfin qāla: samiʿtu ʿabda allāhi bna salāmin yaqūlu: “ ʾinna ʾafḍala ʾayyāmi al-dunyā ʿinda allāhi yawmu al-jumuʿati, waʾinna ʾakrama khalīqati allāhi ʿalā allāhi ʾabū al-qāsimi, qultu lahu: ʾillā ʾan yakūna malakan muqarraban, qāla: fanaẓara ʾilayya, qāla: ʾatadrī kayfa khalqu al-malāʾikati? ʾinnamā khalqu al-malāʾikati kakhalqi al-samāʾi wa-al-ʾarḍi, wakakhalqi al-jibāli, wakakhalqi al-saḥābi, waʾinna ʾakrama khalīqati allāhi ʿalā allāhi ʾabū al-qāsimi ṣallā allāhu ʿalayhi wasallama, faʾidhā kāna yawmu al-qiyāmati jamaʿa allāhu al-ʾanbiyāʾa nabiyyan nabiyyan, waʾummatan ʾummatan ḥattā yakūna ʾākhirahum markazan muḥammadun waʾummatuhu, wayuḍrabu al-jisru ʿalā jahannama wayunādī munādin ʾayna muḥammadun waʾummatuhu? fayaqūmu nabiyyu allāhi ṣallā allāhu ʿalayhi wasallama, watatbaʿuhu ʾummatuhu barruhā wafājiruhā, ḥattā ʾidhā kāna ʿalā al-ṣirāṭi al-mustaqīmi yaṭmisu allāhu ʾabṣāra ʾaʿdāʾihi, fatahāfatū fī al-nāri yamīnan washimālan, wayamḍī al-nabiyyu ʿalayhi al-salāmu wa-al-ṣāliḥūna maʿahu, fatalaqqāhumu al-malāʾikatu rutaban; yadullūnahum ʿalā ṭarīqi al-jannati, ʿalā yamīnika, ʿalā shimālika, ḥattā yantahiya ʾilā rabbihi fayūḍaʿu lahu kursiyyun ʿan yamīni al-ʿarshi, thumma yatbaʿuhu ʿīsā ʿalā mithli sabīlihi, wayatbaʿuhu barruhā wafājiruhā, ḥattā ʾidhā kānū ʿalā al-ṣirāṭi ṭamasa allāhu ʾabṣāra ʾaʿdāʾihi, fatahāfatū fī al-nāri yamīnan washimālan, wayamḍī al-nabiyyu ṣallā allāhu ʿalayhi wasallama wa-al-ṣāliḥūna maʿahu, fatatalaqqāhumu al-malāʾikatu rutaban, yadullūnahum ʿalā ṭarīqi al-jannati ʿalā yamīnika, ʿalā yasārika, ḥattā yantahiya ʾilā rabbihi, fayūḍaʿu lahu kursiyyun mina al-jānibi al-ʾākhari, thumma yudʿā nabiyyun nabiyyun, waʾummatun ʾummatun, ḥattā yakūna ʾākhirahum nūḥun raḥima allāhu nūḥan ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak informed us, saying: Maʿmar informed us, from someone who heard Muḥammad ibn ʿAbd Allāh ibn Abī Yaʿqūb relate from Bishr ibn Shaghāf, who said: I heard ʿAbd Allāh ibn Salām say: “The best of worldly days before God is Friday, and the most honored of God's creatures before God is Abū al-Qāsim.” I said to him, “Unless it is an angel brought near.” He looked at me and said, “Do you know how the angels were created? The creation of the angels is like the creation of the heaven and earth, like the creation of the mountains, and like the creation of the clouds. The most honored of God's creatures before God is Abū al-Qāsim, may God bless him and grant him peace. On the Day of Resurrection God gathers the prophets, prophet by prophet, and nation by nation, until Muḥammad and his community occupy the last position. The bridge is set over Gehenna, and a herald calls, ‘Where are Muḥammad and his community?’ God's Prophet, may God bless him and grant him peace, stands, and his community follows him, its righteous and its wicked. When he is upon the straight path, God blots out the eyes of His enemies, and they tumble into the Fire to the right and left. The Prophet, peace be upon him, proceeds with the righteous beside him. Angels meet them in ranks, directing them along the way to Paradise: ‘To your right! To your left!’ He reaches his Lord, and a chair is placed for him at the right of the Throne. Then Jesus follows the same route, followed by its righteous and its wicked. When they are upon the path, God blots out the eyes of His enemies, and they tumble into the Fire to the right and left. The Prophet, may God bless him and grant him peace, proceeds with the righteous beside him. Angels meet them in ranks, directing them along the way to Paradise: ‘To your right! To your left!’ He reaches his Lord, and a chair is placed for him on the other side. Then prophet after prophet and nation after nation are summoned, until the last of them is Noah. May God have mercy on Noah!”
نَا نُعَيْمٌ قَالَ: نَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَيَّاشٍ، عَنْ أَبِيهِ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْحُبُلِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ أُلْجِمَ بِلِجَامٍ مِنْ نَارٍ يَوْمَ الْقِيَامَةِ»
nā nuʿaymun qāla: nā ʿabdu allāhi bnu wahbin, ʿan ʿabdi allāhi bni ʿayyāshin, ʿan ʾabīhi, ʿan ʾabī ʿabdi al-raḥmāni al-ḥubuliyyi, ʿan ʿabdi allāhi bni ʿamrin, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «man suʾila ʿan ʿilmin fakatamahu ʾuljima bilijāmin min nārin yawma al-qiyāmati»
Nuʿaym narrated to us, saying: ʿAbd Allāh ibn Wahb narrated to us, from ʿAbd Allāh ibn ʿAyyāsh, from his father, from Abū ʿAbd al-Raḥmān al-Ḥubulī, from ʿAbd Allāh ibn ʿAmr, from the Prophet, may God bless him and grant him peace, who said: “Whoever is asked about knowledge and conceals it will be bridled with a bridle of fire on the Day of Resurrection.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ آتِي بَابَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ فَأَسْتَفْتِحُ، فَيَقُولُ الْخَازِنُ : مَنْ أَنْتَ؟ فَأَقُولُ: مُحَمَّدٌ، فَيَقُولُ: بِكَ أُمِرْتُ أَنْ لَا أَفْتَحَ لِأَحَدٍ قَبْلَكَ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sulaymānu bnu al-mughīrati, ʿan thābitin qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ ʾātī bāba al-jannati yawma al-qiyāmati faʾastaftiḥu, fayaqūlu al-khāzinu : man ʾanta? faʾaqūlu: muḥammadun, fayaqūlu: bika ʾumirtu ʾan lā ʾaftaḥa liʾaḥadin qablaka ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sulaymān ibn al-Mughīra informed us, from Thābit, who said: The Messenger of God, may God bless him and grant him peace, said: “I come to the gate of Paradise on the Day of Resurrection and ask for it to be opened. The keeper says, ‘Who are you?’ I say, ‘Muḥammad.’ He says, ‘Concerning you I was commanded not to open it for anyone before you.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مِسْعَرٌ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، عَنْ مُصْعَبِ بْنِ سَعْدٍ قَالَ: قَالَ كَعْبٌ: “ إِنَّ أَوَّلَ مَنْ يَأْخُذُ بِحَلْقَةِ بَابِ الْجَنَّةِ، فَيُفْتَحُ لَهُ مُحَمَّدٌ، ثُمَّ قَرَأَ آيَةً مِنَ التَّوْرَاةِ: أَخْرَايَا قَدْمَايَا ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā misʿarun, ʿan ʿabdi al-maliki bni maysarata, ʿan muṣʿabi bni saʿdin qāla: qāla kaʿbun: “ ʾinna ʾawwala man yaʾkhudhu biḥalqati bābi al-jannati, fayuftaḥu lahu muḥammadun, thumma qaraʾa ʾāyatan mina al-tawrāti: ʾakhrāyā qadmāyā ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Misʿar informed us, from ʿAbd al-Malik ibn Maysara, from Muṣʿab ibn Saʿd, who said: Kaʿb said: “The first to take hold of the ring of the gate of Paradise and have it opened for him is Muḥammad.” Then he recited a verse from the Torah: “Akhrāyā qadmāyā” (“last, first”).
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا جُوَيْبِرٌ، عَنِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: “ أَصْحَابُ الْأَعْرَافِ رِجَالٌ كَانَتْ لَهُمْ ذُنُوبٌ عِظَامٌ، وَكَانَ جَسِيمُ أَمْرِهِمْ لِلَّهِ، فَأُقِيمُوا عَلَى ذَٰلِكَ الْمُقَامِ، إِذَا نَظَرُوا إِلَى أَهْلِ النَّارِ عَرَفُوهُمْ بِسَوَادِ الْوُجُوهِ، وَقَالُوا: {رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ} [الْأَعْرَافُ: ٤٧] وَإِذَا نَظَرُوا إِلَى أَهْلِ الْجَنَّةِ عَرَفُوهُمْ بِبَيَاضِ الْوُجُوهِ، فَذَٰلِكَ قَوْلُهُ: {وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ} [الْأَعْرَافُ: ٤٦] ”، قَالَ ابْنُ عَبَّاسٍ: “ أَدْخَلَ اللَّهُ أَصْحَابَ الْأَعْرَافِ الْجَنَّةَ قَوْلُهُ {ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنْتُمْ تَحْزَنُونَ} [الْأَعْرَافُ: ٤٩] ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā juwaybirun, ʿani al-ḍaḥḥāki, ʿani ibni ʿabbāsin qāla: “ ʾaṣḥābu al-ʾaʿrāfi rijālun kānat lahum dhunūbun ʿiẓāmun, wakāna jasīmu ʾamrihim li-llāhi, faʾuqīmū ʿalā dhālika al-muqāmi, ʾidhā naẓarū ʾilā ʾahli al-nāri ʿarafūhum bisawādi al-wujūhi, waqālū: {rabbanā lā tajʿalnā maʿa al-qawmi al-ẓālimīna} [al-ʾaʿrāfu: 47] waʾidhā naẓarū ʾilā ʾahli al-jannati ʿarafūhum bibayāḍi al-wujūhi, fa-dhālika qawluhu: {wanādaw ʾaṣḥāba al-jannati ʾan salāmun ʿalaykum lam yadkhulūhā wahum yaṭmaʿūna} [al-ʾaʿrāfu: 46] ”, qāla ibnu ʿabbāsin: “ ʾadkhala allāhu ʾaṣḥāba al-ʾaʿrāfi al-jannata qawluhu {udkhulū al-jannata lā khawfun ʿalaykum walā ʾantum taḥzanūna} [al-ʾaʿrāfu: 49] ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Juwaybir informed us, from al-Ḍaḥḥāk, from Ibn ʿAbbās, who said: “The people of the Heights are men who had grave sins, while the greater part of their affairs was devoted to God. They are stationed at that place. When they look at the people of the Fire, they recognize them by their blackened faces and say, ‘Our Lord, do not place us with the wrongdoing people’ [al-Aʿrāf 7:47]. When they look at the people of Paradise, they recognize them by their radiant faces. That is His saying, ‘They call to the people of Paradise, “Peace be upon you!” They have not entered it, though they hope to’ [al-Aʿrāf 7:46].” Ibn ʿAbbās said: “God admitted the people of the Heights to Paradise: His words, ‘Enter Paradise; you shall have no fear, nor shall you grieve’ [al-Aʿrāf 7:49].”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا هِشَامُ بْنُ حَسَّانَ، عَنْ مُوسَى بْنِ أَنَسٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ «أَنَّ الصِّرَاطَ مِثْلُ السَّيْفِ عَلَى جِسْرِ جَهَنَّمَ، وَإِنَّ بِجَنْبَتَيْهِ كَلَالِيبُ وَحَسَكٌ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ لَيُؤْخَذُ بِالْكَلُّوبِ الْوَاحِدِ أَكْثَرُ مِنْ رَبِيعَةَ، وَمُضَرَ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā hishāmu bnu ḥassāna, ʿan mūsā bni ʾanasin, ʿan ʿubaydi bni ʿumayrin «ʾanna al-ṣirāṭa mithlu al-sayfi ʿalā jisri jahannama, waʾinna bijanbatayhi kalālību waḥasakun, wa-al-ladhī nafsī biyadihi ʾinnahu layuʾkhadhu bi-al-kallūbi al-wāḥidi ʾaktharu min rabīʿata, wamuḍara»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Hishām ibn Ḥassān informed us, from Mūsā ibn Anas, from ʿUbayd ibn ʿUmayr: “The path is like a sword upon the bridge over Gehenna. Along its two sides are hooks and thorns. By Him in whose hand is my soul, a single hook seizes more people than Rabīʿa and Muḍar.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا هِشَامُ بْنُ حَسَّانَ، عَنِ الْحَسَنِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ إِنَّ لِكُلِّ نَبِيٍّ حَوْضًا يَوْمَ الْقِيَامَةِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُمْ لَيَتَبَاهَوْنَ يَوْمَ الْقِيَامَةِ أَيُّهُمْ أَكْثَرُ وَارِدًا، فَيَدْعُو كُلُّ نَبِيٍّ إِلَيْهِ مَنْ يَعْرِفُ مِنْ أُمَّتِهِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ وَارِدًا، فَإِنَّ لِي حَوْضًا مَا بَيْنَ طَرَفَيْهِ كَمَا بَيْنَ أَيْلَةَ إِلَى مَكَّةَ، أَوْ عَمَّانَ وَصَنْعَاءَ، تُرَى فِيهِ أَبَارِيقُ الذَّهَبِ، وَالْفِضَّةِ كَعَدَدِ نُجُومِ السَّمَاءِ، يَغُتُّ فِيهِ مِيزَابَانِ مِنَ الْجَنَّةِ، أَحَدُهُمَا مِنْ وَرِقٍ، وَالْآخَرُ مِنْ ذَهَبٍ، شَرَابُهُ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ، مَنْ شَرِبَ مِنْهُ لَمْ يَظْمَأْ بَعْدَهُ أَبَدًا، وَالَّذِي نَفْسِي بِيَدِهِ لَيُرْفَعَنَّ إِلَيَّ أَقْوَامٌ مِمَّنْ صَحِبَنِي، حَتَّى إِذَا رَأَيْتُهُمْ وَعَرَفْتُهُمُ اخْتُلِجُوا دُونِي، فَأَقُولُ: أَيْ رَبِّ، أَصْحَابِي أَصْحَابِي، فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā hishāmu bnu ḥassāna, ʿani al-ḥasani qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ ʾinna likulli nabiyyin ḥawḍan yawma al-qiyāmati, wa-al-ladhī nafsī biyadihi ʾinnahum layatabāhawna yawma al-qiyāmati ʾayyuhum ʾaktharu wāridan, fayadʿū kullu nabiyyin ʾilayhi man yaʿrifu min ʾummatihi, wa-al-ladhī nafsī biyadihi ʾinnī laʾarjū ʾan ʾakūna ʾaktharahum wāridan, faʾinna lī ḥawḍan mā bayna ṭarafayhi kamā bayna ʾaylata ʾilā makkata, ʾaw ʿammāna waṣanʿāʾa, turā fīhi ʾabārīqu al-dhahabi, wa-al-fiḍḍati kaʿadadi nujūmi al-samāʾi, yaghuttu fīhi mīzābāni mina al-jannati, ʾaḥaduhumā min wariqin, wa-al-ʾākharu min dhahabin, sharābuhu ʾashaddu bayāḍan mina al-labani, waʾaḥlā mina al-ʿasali, man shariba minhu lam yaẓmaʾ baʿdahu ʾabadan, wa-al-ladhī nafsī biyadihi layurfaʿanna ʾilayya ʾaqwāmun mimman ṣaḥibanī, ḥattā ʾidhā raʾaytuhum waʿaraftuhumu ukhtulijū dūnī, faʾaqūlu: ʾay rabbi, ʾaṣḥābī ʾaṣḥābī, fayuqālu: ʾinnaka lā tadrī mā ʾaḥdathū baʿdaka ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Hishām ibn Ḥassān informed us, from al-Ḥasan, who said: The Messenger of God, may God bless him and grant him peace, said: “Every prophet has a pool on the Day of Resurrection. By Him in whose hand is my soul, on the Day of Resurrection they will vie with one another over whose has the most visitors. Each prophet calls to himself those of his community whom he recognizes. By Him in whose hand is my soul, I hope to have the most visitors. I have a pool whose distance from one end to the other is like that from Ayla to Mecca, or ʿAmmān and Ṣanʿāʾ. In it are seen pitchers of gold and silver as numerous as the stars in the sky. Two spouts from Paradise pour into it, one of silver and the other of gold. Its drink is whiter than milk and sweeter than honey. Whoever drinks from it never thirsts afterward. By Him in whose hand is my soul, groups of those who accompanied me will be brought toward me. When I see and recognize them, they will be snatched away before reaching me. I shall say, ‘My Lord, my companions, my companions!’ It will be said, ‘You do not know what they introduced after you.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سَعِيدٌ الْجُرَيْرِيُّ، عَنْ أَبِي السَّلِيلِ، عَنْ غُنَيْمٍ، عَنْ أَبِي الْعَوَّامِ، عَنْ كَعْبٍ أَنَّهُ قَالَ: “ هَٰذِهِ الْآيَةُ {وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا} [مَرْيَمُ: ٧١] قَالَ: هَلْ تَدْرُونَ مَا وُرُودُهَا؟ قَالُوا: اللَّهُ أَعْلَمُ، قَالَ: فَإِنَّ وُرُودَهَا أَنْ يُجَاءَ بِجَهَنَّمَ، وَتُمْسَكُ لِلنَّاسِ كَأَنَّهَا مَتْنُ إِهَالَةٍ، حَتَّى إِذَا اسْتَقَرَّتْ عَلَيْهِ أَقْدَامُ الْخَلَائِقِ بَرِّهِمْ وَفَاجِرِهِمْ نَادَاهَا مُنَادٍ أَنْ خُذِي أَصْحَابَكِ وَدَعِي أَصْحَابِي. . . بِكُلِّ وَلِيٍّ لَهَا، فَهِيَ أَعْلَمُ بِهِمْ مِنَ الْوَالِدِ بِوَلَدِهِ، وَيَنْجُو الْمُؤْمِنُونَ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā saʿīdun al-jurayriyyu, ʿan ʾabī al-salīli, ʿan ghunaymin, ʿan ʾabī al-ʿawwāmi, ʿan kaʿbin ʾannahu qāla: “ hādhihi al-ʾāyatu {waʾin minkum ʾillā wāriduhā} [maryamu: 71] qāla: hal tadrūna mā wurūduhā? qālū: allāhu ʾaʿlamu, qāla: faʾinna wurūdahā ʾan yujāʾa bijahannama, watumsaku li-l-nāsi kaʾannahā matnu ʾihālatin, ḥattā ʾidhā istaqarrat ʿalayhi ʾaqdāmu al-khalāʾiqi barrihim wafājirihim nādāhā munādin ʾan khudhī ʾaṣḥābaki wadaʿī ʾaṣḥābī. . . bikulli waliyyin lahā, fahiya ʾaʿlamu bihim mina al-wālidi biwaladihi, wayanjū al-muʾminūna ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Saʿīd al-Jurayrī informed us, from Abū al-Salīl, from Ghunaym, from Abū al-ʿAwwām, from Kaʿb, that he said, concerning this verse, “Not one of you but will come to it” [Maryam 19:71]: “Do you know what coming to it means?” They said, “God knows best.” He said: “Coming to it means that Gehenna is brought and held for the people as though it were the surface of melted fat. When the feet of all creatures, righteous and wicked, are firmly upon it, a herald calls to it, ‘Take your companions and leave My companions’ … with every adherent of hers. She knows them better than a father knows his child, and the believers are saved.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، قَالَ: بَلَغَنِي «أَنَّ الصِّرَاطَ، يَوْمَ الْقِيَامَةِ يَكُونُ عَلَى بَعْضِ النَّاسِ أَدَقَّ مِنَ الشَّعْرِ، وَعَلَى بَعْضِ النَّاسِ مِثْلُ الْوَادِي الْوَاسِعِ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin, ʿan ʿamri bni al-ḥārithi, ʿan saʿīdi bni ʾabī hilālin, qāla: balaghanī «ʾanna al-ṣirāṭa, yawma al-qiyāmati yakūnu ʿalā baʿḍi al-nāsi ʾadaqqa mina al-shaʿri, waʿalā baʿḍi al-nāsi mithlu al-wādī al-wāsiʿi»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, from ʿAmr ibn al-Ḥārith, from Saʿīd ibn Abī Hilāl, who said: It has reached me “that on the Day of Resurrection the path will be finer than a hair for some people, and like a broad valley for others.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنْ رَجُلٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ قَالَ: “ قَالُوا: أَلَمْ يَعِدْنَا رَبُّنَا أَنَّا نَرِدُ النَّارَ؟ فَقَالَ: إِنَّكُمْ مَرَرْتُمْ بِهَا، وَهِيَ خَامِدَةٌ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿan rajulin, ʿan khālidi bni maʿdāna qāla: “ qālū: ʾalam yaʿidnā rabbunā ʾannā naridu al-nāra? faqāla: ʾinnakum marartum bihā, wahiya khāmidatun ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from a man, from Khālid ibn Maʿdān, who said: “They said, ‘Did our Lord not promise us that we would come to the Fire?’ He said, ‘You passed it while it was extinguished.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا عَوْفٌ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ الْعُقَيْلِيِّ قَالَ: «يَجُوزُ النَّاسُ يَوْمَ الْقِيَامَةِ الصِّرَاطَ عَلَى قَدْرِ إِيمَانِهِمْ وَأَعْمَالِهِمْ، فَيَجُوزُ الرَّجُلُ كَالطَّرْفَةِ فِي السُّرْعَةِ، وَكَالسَّهْمِ الْمَرْمِيِّ، وَكَالطَّائِرِ السَّرِيعِ الطَّيْرَانِ، وَكَالْفَرَسِ الْجَوَادِ الْمُضَمَّرِ، وَيَجُوزُ الرَّجُلُ يَعْدُو عَدْوًا، وَالرَّجُلُ يَمْشِي مَشْيًا، حَتَّى يَكُونَ آخِرُ مَنْ يَجُوزُ يَحْبُو حَبْوًا»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ʿawfun, ʿan ʿabdi allāhi bni shaqīqin al-ʿuqayliyyi qāla: «yajūzu al-nāsu yawma al-qiyāmati al-ṣirāṭa ʿalā qadri ʾīmānihim waʾaʿmālihim, fayajūzu al-rajulu ka-al-ṭarfati fī al-surʿati, wa-ka-al-sahmi al-marmiyyi, wa-ka-al-ṭāʾiri al-sarīʿi al-ṭayrāni, wa-ka-al-farasi al-jawādi al-muḍammari, wayajūzu al-rajulu yaʿdū ʿadwan, wa-al-rajulu yamshī mashyan, ḥattā yakūna ʾākhiru man yajūzu yaḥbū ḥabwan»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: ʿAwf informed us, from ʿAbd Allāh ibn Shaqīq al-ʿUqaylī, who said: “People cross the path on the Day of Resurrection according to their faith and deeds. A man crosses as swiftly as the blink of an eye, or like a shot arrow, or a bird swift in flight, or a fine, well-trained horse. A man crosses running; another walks, until the last one to cross crawls.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي أَبُو هَانِئٍ الْخَوْلَانِيُّ، عَنْ عَمْرِو بْنِ مَالِكٍ الْجَنْبِيِّ، أَنَّ فَضَالَةَ بْنَ عُبَيْدٍ، وَعُبَادَةَ بْنَ الصَّامِتِ حَدَّثَاهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: “ إِذَا كَانَ يَوْمُ الْقِيَامَةِ فَيَفْرُغُ اللَّهُ مِنْ قَضَاءِ الْخَلْقِ، فَيَبْقَى رَجُلَانِ يُؤْمَرُ بِهِمَا إِلَى النَّارِ، فَيَلْتَفِتُ أَحَدُهُمَا، فَيَقُولُ الْجَبَّارُ تَبَارَكَ اسْمُهُ وَتَعَالَى: رُدُّوهُ فَيَرُدُّونَهُ، فَيَقُولُ لَهُ: لِمَ الْتَفَتَّ؟ قَالَ: كُنْتُ أَرْجُو أَنْ تُدْخِلَنِي الْجَنَّةَ، قَالَ: فَيُؤْمَرُ بِهِ إِلَى الْجَنَّةِ، قَالَ: فَيَقُولُ: لَقَدْ آتَانِي رَبِّي حَتَّى لَوْ أَنِّي أَطْعَمْتُ أَهْلَ الْجَنَّةِ مَا نَقَصَ ذَٰلِكَ مِمَّا عِنْدِي شَيْئًا، فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ذَكَرَهُ يُرَى السُّرُورُ فِي وَجْهِهِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ʾabū hāniʾin al-khawlāniyyu, ʿan ʿamri bni mālikin al-janbiyyi, ʾanna faḍālata bna ʿubaydin, waʿubādata bna al-ṣāmiti ḥaddathāhu ʾanna rasūla allāhi ṣallā allāhu ʿalayhi wasallama qāla: “ ʾidhā kāna yawmu al-qiyāmati fayafrughu allāhu min qaḍāʾi al-khalqi, fayabqā rajulāni yuʾmaru bihimā ʾilā al-nāri, fayaltafitu ʾaḥaduhumā, fayaqūlu al-jabbāru tabāraka ismuhu wataʿālā: ruddūhu fayaruddūnahu, fayaqūlu lahu: lima iltafatta? qāla: kuntu ʾarjū ʾan tudkhilanī al-jannata, qāla: fayuʾmaru bihi ʾilā al-jannati, qāla: fayaqūlu: laqad ʾātānī rabbī ḥattā law ʾannī ʾaṭʿamtu ʾahla al-jannati mā naqaṣa dhālika mimmā ʿindī shayʾan, fakāna rasūlu allāhi ṣallā allāhu ʿalayhi wasallama ʾidhā dhakarahu yurā al-surūru fī wajhihi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, saying: Abū Hāniʾ al-Khawlānī narrated to me, from ʿAmr ibn Mālik al-Janbī, that Faḍāla ibn ʿUbayd and ʿUbāda ibn al-Ṣāmit related to him that the Messenger of God, may God bless him and grant him peace, said: “On the Day of Resurrection, when God has finished judging creation, two men remain who are ordered to the Fire. One of them turns back. The Compeller, blessed and exalted be His name, says, ‘Bring him back.’ They bring him back, and He says to him, ‘Why did you turn back?’ He says, ‘I hoped You would admit me to Paradise.’” He said: “He is ordered to Paradise.” He said: “He says, ‘My Lord has given me so much that, if I fed all the people of Paradise, it would diminish nothing of what I possess.’” Whenever the Messenger of God, may God bless him and grant him peace, mentioned him, joy was visible on his face.
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي ابْنُ أَنْعُمَ، عَنْ أَبِي عُثْمَانَ أَنَّهُ حَدَّثَهُ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: “ رَجُلَانِ مِمَّنْ أُدْخِلَا النَّارَ، اشْتَدَّ صِيَاحُهُمَا، فَيَقُولُ الرَّبُّ عَزَّ وَجَلَّ: أَخْرِجُوهُمَا، فَلَمَّا أَخْرَجُوهُمَا، قَالَ لَهُمَا: لِأَيِّ شَيْءٍ اشْتَدَّ صِيَاحُكُمَا؟ قَالَا: فَعَلْنَا ذَٰلِكَ لِتَرْحَمَنَا، قَالَ: إِنَّ رَحْمَتِي لَكُمَا أَنْ تَنْطَلِقَا، فَتُلْقِيَا أَنْفُسَكُمَا حَيْثُ كُنْتُمَا مِنَ النَّارِ، فَيَنْطَلِقَانِ فَيُلْقِي أَحَدُهُمَا نَفْسَهُ، فَيَجْعَلُهُ اللَّهُ عَلَيْهِ بَرْدًا وَسَلَامًا، وَيَقُومُ الْآخَرُ فَلَا يُلْقِي نَفْسَهُ، فَيَقُولُ لَهُ الرَّبُّ جَلَّ وَعَلَا: مَا مَنَعَكَ أَنْ تُلْقِيَ نَفْسَكَ كَمَا أَلْقَى صَاحِبُكَ؟ فَيَقُولُ: إِنِّي لَأَرْجُو أَنْ لَا تُعِيدَنِي فِيهَا بَعْدَمَا أَخْرَجْتَنِي، فَيَقُولُ لَهُ الرَّبُّ: لَكَ رَجَاؤُكَ، فَيَدْخُلَانِ الْجَنَّةَ جَمِيعًا بِرَحْمَةِ اللَّهِ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ibnu ʾanʿuma, ʿan ʾabī ʿuthmāna ʾannahu ḥaddathahu, ʿan ʾabī hurayrata, ʿan rasūli allāhi ṣallā allāhu ʿalayhi wasallama, qāla: “ rajulāni mimman ʾudkhilā al-nāra, ishtadda ṣiyāḥuhumā, fayaqūlu al-rabbu ʿazza wajalla: ʾakhrijūhumā, falammā ʾakhrajūhumā, qāla lahumā: liʾayyi shayʾin ishtadda ṣiyāḥukumā? qālā: faʿalnā dhālika litarḥamanā, qāla: ʾinna raḥmatī lakumā ʾan tanṭaliqā, fatulqiyā ʾanfusakumā ḥaythu kuntumā mina al-nāri, fayanṭaliqāni fayulqī ʾaḥaduhumā nafsahu, fayajʿaluhu allāhu ʿalayhi bardan wasalāman, wayaqūmu al-ʾākharu falā yulqī nafsahu, fayaqūlu lahu al-rabbu jalla waʿalā: mā manaʿaka ʾan tulqiya nafsaka kamā ʾalqā ṣāḥibuka? fayaqūlu: ʾinnī laʾarjū ʾan lā tuʿīdanī fīhā baʿdamā ʾakhrajtanī, fayaqūlu lahu al-rabbu: laka rajāʾuka, fayadkhulāni al-jannata jamīʿan biraḥmati allāhi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, saying: Ibn Anʿum narrated to me, from Abū ʿUthmān, who related it to him, from Abū Hurayra, from the Messenger of God, may God bless him and grant him peace, who said: “Two men among those admitted to the Fire cry out intensely. The Lord, mighty and majestic, says, ‘Bring them out.’ When they have brought them out, He says to them, ‘Why did you cry out so intensely?’ They say, ‘We did that so You would have mercy on us.’ He says, ‘My mercy for you is that you go and cast yourselves where you were in the Fire.’ They go, and one casts himself in; God makes it coolness and safety for him. The other stands without casting himself in. The Lord, majestic and exalted, says to him, ‘What prevented you from casting yourself in as your companion did?’ He says, ‘I hope You will not return me to it after bringing me out.’ The Lord says to him, ‘You shall have what you hope for.’ Both enter Paradise through God's mercy.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا أَبُو بَكْرٍ الْهُذَلِيُّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: «يُحَاسَبُ النَّاسُ يَوْمَ الْقِيَامَةِ، فَمَنْ كَانَتْ حَسَنَاتُهُ أَكْثَرَ مِنْ سَيِّئَاتِهِ بِوَاحِدَةٍ دَخَلَ الْجَنَّةَ، وَمَنْ كَانَتْ سَيِّئَاتُهُ أَكْثَرَ مِنْ حَسَنَاتِهِ بِوَاحِدَةٍ دَخَلَ النَّارَ» ، ثُمَّ قَرَأَ {فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ} [الْأَعْرَافُ: ٩] ثُمَّ قَالَ: “ إِنَّ الْمِيزَانَ يَخِفُّ بِمِثْقَالِ حَبَّةٍ، أَوْ يَرْجُحُ، قَالَ: وَمَنِ اسْتَوَتْ حَسَنَاتُهُ وَسَيِّئَاتُهُ كَانَ مِنْ أَصْحَابِ الْأَعْرَافِ، فَوَقَفُوا عَلَى الصِّرَاطِ، ثُمَّ عَرَفُوا أَهْلَ الْجَنَّةِ، وَأَهْلَ النَّارِ، فَإِذَا نَظَرُوا إِلَى أَهْلِ الْجَنَّةِ نَادَوْا سَلَامٌ عَلَيْكُمْ، وَإِذَا صَرَفُوا أَبْصَارَهُمْ إِلَى يَسَارِهِمْ نَظَرُوا إِلَى أَصْحَابِ النَّارِ، قَالُوا: {رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ} [الْأَعْرَافُ: ٤٧] فَتَعَوَّذُوا بِاللَّهِ مِنْ مَنَازِلِهِمْ، قَالَ: فَأَمَّا أَصْحَابُ الْحَسَنَاتِ فَإِنَّهُمْ يُعْطَوْنَ نُورًا يَمْشُونَ بِهِ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ، وَيُعْطَى كُلُّ عَبْدٍ يَوْمَئِذٍ نُورًا، وَكُلُّ أُمَّةٍ نُورًا، فَإِذَا أَتَوْا عَلَى الصِّرَاطِ سَلَبَ اللَّهُ نُورَ كُلِّ مُنَافِقٍ وَمُنَافِقَةٍ، فَلَمَّا رَأَى أَهْلُ الْجَنَّةِ مَاذَا لَقِيَ الْمُنَافِقُونَ قَالُوا: {أَتْمِمْ لَنَا نُورَنَا} [التَّحْرِيمُ: ٨] وَأَمَّا أَصْحَابُ الْأَعْرَافِ فَإِنَّ النُّورَ كَانَ فِي أَيْدِيهِمْ، وَمَنَعَتْهُمْ سَيِّئَاتُهُمْ أَنْ يَمْضُوا بِهَا، فَبَقِيَ فِي قُلُوبِهِمُ الطَّمَعُ، إِذْ لَمْ يُنْزَعِ النُّورُ مِنْ أَيْدِيهِمْ، فَبِذَٰلِكَ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى: {لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ} [الْأَعْرَافُ: ٤٦] فَكَانَ الطَّمَعُ النُّورَ فِي أَيْدِيهِمْ، ثُمَّ أُدْخِلُوا بَعْدَ ذَٰلِكَ الْجَنَّةَ، وَكَانُوا آخِرَ أَهْلِ الْجَنَّةِ دُخُولًا ”، قَالَ: وَقَالَ ابْنُ مَسْعُودٍ وَهُوَ عَلَى الْمِنْبَرِ: “ إِنَّ الْعَبْدَ إِذَا عَمِلَ حَسَنَةً كُتِبَ لَهُ بِهَا عَشْرًا، وَإِذَا عَمِلَ سَيِّئَةً لَمْ يُكْتَبْ عَلَيْهِ إِلَّا وَاحِدَةٌ، ثُمَّ يَقُولُ: هَلَكَ مَنْ غَلَبَتْ وَحْدَاتُهُ أَعْشَارَهُ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ʾabū bakrin al-hudhaliyyu, ʿan saʿīdi bni jubayrin, ʿan ʿabdi allāhi bni masʿūdin qāla: «yuḥāsabu al-nāsu yawma al-qiyāmati, faman kānat ḥasanātuhu ʾakthara min sayyiʾātihi biwāḥidatin dakhala al-jannata, waman kānat sayyiʾātuhu ʾakthara min ḥasanātihi biwāḥidatin dakhala al-nāra» , thumma qaraʾa {faman thaqulat mawāzīnuhu fa-ʾulāʾika humu al-mufliḥūna waman khaffat mawāzīnuhu fa-ʾulāʾika al-ladhīna khasirū ʾanfusahum} [al-ʾaʿrāfu: 9] thumma qāla: “ ʾinna al-mīzāna yakhiffu bimithqāli ḥabbatin, ʾaw yarjuḥu, qāla: wamani istawat ḥasanātuhu wasayyiʾātuhu kāna min ʾaṣḥābi al-ʾaʿrāfi, fawaqafū ʿalā al-ṣirāṭi, thumma ʿarafū ʾahla al-jannati, waʾahla al-nāri, faʾidhā naẓarū ʾilā ʾahli al-jannati nādaw salāmun ʿalaykum, waʾidhā ṣarafū ʾabṣārahum ʾilā yasārihim naẓarū ʾilā ʾaṣḥābi al-nāri, qālū: {rabbanā lā tajʿalnā maʿa al-qawmi al-ẓālimīna} [al-ʾaʿrāfu: 47] fataʿawwadhū bi-allāhi min manāzilihim, qāla: faʾammā ʾaṣḥābu al-ḥasanāti faʾinnahum yuʿṭawna nūran yamshūna bihi bayna ʾaydīhim wabiʾaymānihim, wayuʿṭā kullu ʿabdin yawmaʾidhin nūran, wakullu ʾummatin nūran, faʾidhā ʾataw ʿalā al-ṣirāṭi salaba allāhu nūra kulli munāfiqin wamunāfiqatin, falammā raʾā ʾahlu al-jannati mādhā laqiya al-munāfiqūna qālū: {ʾatmim lanā nūranā} [al-taḥrīmu: 8] waʾammā ʾaṣḥābu al-ʾaʿrāfi faʾinna al-nūra kāna fī ʾaydīhim, wamanaʿat-hum sayyiʾātuhum ʾan yamḍū bihā, fabaqiya fī qulūbihimu al-ṭamaʿu, ʾidh lam yunzaʿi al-nūru min ʾaydīhim, fa-bi-dhālika yaqūlu allāhu tabāraka wataʿālā: {lam yadkhulūhā wahum yaṭmaʿūna} [al-ʾaʿrāfu: 46] fakāna al-ṭamaʿu al-nūra fī ʾaydīhim, thumma ʾudkhilū baʿda dhālika al-jannata, wakānū ʾākhira ʾahli al-jannati dukhūlan ”, qāla: waqāla ibnu masʿūdin wahuwa ʿalā al-minbari: “ ʾinna al-ʿabda ʾidhā ʿamila ḥasanatan kutiba lahu bihā ʿashran, waʾidhā ʿamila sayyiʾatan lam yuktab ʿalayhi ʾillā wāḥidatun, thumma yaqūlu: halaka man ghalabat waḥdātuhu ʾaʿshārahu ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Abū Bakr al-Hudhalī informed us, from Saʿīd ibn Jubayr, from ʿAbd Allāh ibn Masʿūd, who said: “People are called to account on the Day of Resurrection. Whoever has one more good deed than evil deeds enters Paradise, and whoever has one more evil deed than good deeds enters the Fire.” Then he recited, “Those whose scales are heavy are the successful, and those whose scales are light are the ones who have lost themselves” [al-Aʿrāf 7:9]. Then he said: “The scale becomes light or tips down by the weight of a grain.” He said: “Those whose good and evil deeds are equal are among the people of the Heights. They stand upon the path and recognize the people of Paradise and the people of the Fire. When they look toward the people of Paradise, they call out, ‘Peace be upon you!’ When they turn their eyes to their left and look toward the people of the Fire, they say, ‘Our Lord, do not place us with the wrongdoing people’ [al-Aʿrāf 7:47], seeking refuge in God from their dwellings.” He said: “Those with good deeds are given light by which they walk, before them and at their right hands. Every servant that day is given light, and every community is given light. When they reach the path, God strips every hypocrite, man and woman, of light. When the people of Paradise see what has happened to the hypocrites, they say, ‘Perfect our light for us’ [al-Taḥrīm 66:8]. As for the people of the Heights, light was in their hands, but their evil deeds prevented them from proceeding with it. Hope remained in their hearts because the light had not been taken from their hands. That is why God, blessed and exalted, says, ‘They have not entered it, though they hope to’ [al-Aʿrāf 7:46]. Their hope was the light in their hands. After that they were admitted to Paradise, being the last of its people to enter.” He said: Ibn Masʿūd said while on the pulpit: “When the servant does a good deed, ten are recorded for him; when he does an evil deed, only one is recorded against him.” Then he says, “Ruined is the one whose units outnumber his tens.”
نَا نُعَيْمٌ، قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِي الزُّبَيْرِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَضْرِبُ النَّاسُ أَكْبَادَ الْإِبِلِ فَلَا يَجِدُونَ عَالِمًا أَعْلَمَ مِنْ عَالِمٍ بِالْمَدِينَةِ» ، قِيلَ لِسُفْيَانَ: فَمَنْ تَرَاهُ؟ قَالَ نُعَيْمٌ: فَسَمِعْتُهُ مِرَارًا أَكْثَرَ مِنْ ثَلَاثِينَ مَرَّةً يَقُولُ: إِنْ كَانَ أَحَدٌ فَهُوَ الْعُمَرِيُّ، وَهُوَ الْعَابِدُ بِالْمَدِينَةِ يُكَنَّى أَبَا عَبْدِ الرَّحْمَٰنِ عَبْدَ الرَّحْمَٰنِ بْنَ عَبْدِ الْعَزِيزِ "
nā nuʿaymun, qāla sufyānu bnu ʿuyaynata, ʿani ibni jurayjin, ʿan ʾabī al-zubayri, ʿan ʾabī ṣāliḥin, ʿan ʾabī hurayrata, qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: «yaḍribu al-nāsu ʾakbāda al-ʾibili falā yajidūna ʿāliman ʾaʿlama min ʿālimin bi-al-madīnati» , qīla lisufyāna: faman tarāhu? qāla nuʿaymun: fasamiʿtuhu mirāran ʾakthara min thalāthīna marratan yaqūlu: ʾin kāna ʾaḥadun fahuwa al-ʿumariyyu, wahuwa al-ʿābidu bi-al-madīnati yukannā ʾabā ʿabdi al-raḥmāni ʿabda al-raḥmāni bna ʿabdi al-ʿazīzi "
Nuʿaym narrated to us: Sufyān ibn ʿUyayna said, from Ibn Jurayj, from Abū al-Zubayr, from Abū Ṣāliḥ, from Abū Hurayra, who said: The Messenger of God, may God bless him and grant him peace, said: “People will beat the flanks of camels, yet find no scholar more learned than a scholar in Medina.” Sufyān was asked, “Who do you think he is?” Nuʿaym said: I heard him repeatedly, more than thirty times, say, “If it is anyone, it is al-ʿUmarī,” the worshipper in Medina whose kunyā is Abū ʿAbd al-Raḥmān, ʿAbd al-Raḥmān ibn ʿAbd al-ʿAzīz.
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ عَبْدِ الرَّحْمَٰنِ بْنِ جُبَيْرٍ الْحَضْرَمِيِّ، عَنْ رَافِعٍ أَبِي الْحَسَنِ. . . قَالَ: “ فَيُشِيرُ اللَّهُ تَبَارَكَ وَتَعَالَى إِلَى لِسَانِهِ، فَيَرْبُو فِيهَا حَتَّى يَمْلَأَ فَاهُ، فَلَا يَسْتَطِيعُ أَنْ يَنْطِقَ بِكَلِمَةٍ، ثُمَّ يَقُولُ لِآرَابِهِ - يَعْنِي أَعْضَاءَهُ كُلَّهَا: تَكَلَّمِي وَاشْهَدِي عَلَيْهِ، فَيَشْهَدُ عَلَيْهِ سَمْعُهُ، وَبَصَرُهُ، وَجِلْدُهُ، وَفَرْجُهُ، وَيَدَاهُ، وَرِجْلَاهُ، صَنَعْنَا، فَعَلْنَا، عَمَلْنَا ” قَالَ نُعَيْمُ بْنُ حَمَّادٍ: سَمِعْتُ ابْنَ عُيَيْنَةَ يَقُولُ: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: “ أَجْسَرُ النَّاسِ عَلَى الْفُتْيَا أَقَلُّهُمْ عِلْمًا بِاخْتِلَافِ الْعُلَمَاءِ، وَ. . . النَّاسِ مِنَ الْفُتْيَا أَعْلَمُهُمْ بِاخْتِلَافِ الْعُلَمَاءِ، قَالَ: وَقَالَ ابْنُ عُيَيْنَةَ:. . . مَنْ يُعْطِي كُلَّ حَدِيثٍ حَقَّهُ ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ṣafwānu bnu ʿamrin, ʿan ʿabdi al-raḥmāni bni jubayrin al-ḥaḍramiyyi, ʿan rāfiʿin ʾabī al-ḥasani. . . qāla: “ fayushīru allāhu tabāraka wataʿālā ʾilā lisānihi, fayarbū fīhā ḥattā yamlaʾa fāhu, falā yastaṭīʿu ʾan yanṭiqa bikalimatin, thumma yaqūlu liʾārābihi - yaʿnī ʾaʿḍāʾahu kullahā: takallamī wa-shhadī ʿalayhi, fayashhadu ʿalayhi samʿuhu, wabaṣaruhu, wajilduhu, wafarjuhu, wayadāhu, warijlāhu, ṣanaʿnā, faʿalnā, ʿamalnā ” qāla nuʿaymu bnu ḥammādin: samiʿtu ibna ʿuyaynata yaqūlu: samiʿtu ʾayyūba al-sakhtiyāniyya yaqūlu: “ ʾajsaru al-nāsi ʿalā al-futyā ʾaqalluhum ʿilman bikhtilāfi al-ʿulamāʾi, wa. . . al-nāsi mina al-futyā ʾaʿlamuhum bikhtilāfi al-ʿulamāʾi, qāla: waqāla ibnu ʿuyaynata:. . . man yuʿṭī kulla ḥadīthin ḥaqqahu ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Ṣafwān ibn ʿAmr informed us, from ʿAbd al-Raḥmān ibn Jubayr al-Ḥaḍramī, from Rāfiʿ Abū al-Ḥasan … He said: “God, blessed and exalted, points to his tongue, and it swells within it until it fills his mouth, so that he cannot speak a word. Then He says to his limbs—meaning all his members—‘Speak and testify against him.’ His hearing, sight, skin, private part, hands, and feet testify against him: ‘We made, we did, we acted.’” Nuʿaym ibn Ḥammād said: I heard Ibn ʿUyayna say: I heard Ayyūb al-Sakhtiyānī say: “Those most daring in issuing legal opinions know least about the disagreements among scholars, and … people from issuing legal opinions are those most knowledgeable about the disagreements among scholars.” He said: Ibn ʿUyayna said: “… whoever gives every report its due.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مُحَمَّدُ بْنُ سُلَيْمٍ، عَنِ الْحَجَّاجِ بْنِ عَتَّابٍ الْعَبْدِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ الزَّمَانِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ: «إِنَّ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً - وَمَا مِنْهُمْ دَانٍ - لَمَنْ يَغْدُو عَلَيْهِ وَيَرُوحُ عَشَرَةُ آلَافِ خَادِمٍ، وَمَعَ كُلِّ وَاحِدٍ مِنْهُمْ طُرْفَةٌ لَيْسَتْ مَعَ صَاحِبِهِ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā muḥammadu bnu sulaymin, ʿani al-ḥajjāji bni ʿattābin al-ʿabdiyyi, ʿan ʿabdi allāhi bni maʿbadin al-zamāniyyi, ʿan ʾabī hurayrata qāla: «ʾinna ʾadnā ʾahli al-jannati manzilatan - wamā minhum dānin - laman yaghdū ʿalayhi wayarūḥu ʿasharatu ʾālāfi khādimin, wamaʿa kulli wāḥidin minhum ṭurfatun laysat maʿa ṣāḥibihi»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Muḥammad ibn Sulaym informed us, from al-Ḥajjāj ibn ʿAttāb al-ʿAbdī, from ʿAbd Allāh ibn Maʿbad al-Zamānī, from Abū Hurayra, who said: “The lowest-ranking of the people of Paradise—although none of them is low—is one whom ten thousand servants attend morning and evening, each bringing a novelty that the other does not have.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا يَحْيَى بْنُ أَيُّوبَ قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ زَحْرٍ، عَنْ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ الْمَخْزُومِيِّ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْمَعَافِرِيِّ قَالَ: «إِنَّهُ لَيُصَفُّ لِلرَّجُلِ مِنْ أَهْلِ الْجَنَّةِ سِمَاطَانِ، لَا يُرَى أَطْرَافُهُمَا مِنْ غِلْمَانِهِ، حَتَّى إِذَا مَرَّ مَشَوْا وَرَاءَهُ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā yaḥyā bnu ʾayyūba qāla: ḥaddathanī ʿubaydu allāhi bnu zaḥrin, ʿan muḥammadi bni ʾabī ʾayyūba al-makhzūmiyyi, ʿan ʾabī ʿabdi al-raḥmāni al-maʿāfiriyyi qāla: «ʾinnahu layuṣaffu li-l-rajuli min ʾahli al-jannati simāṭāni, lā yurā ʾaṭrāfuhumā min ghilmānihi, ḥattā ʾidhā marra mashaw warāʾahu»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Yaḥyā ibn Ayyūb informed us, saying: ʿUbayd Allāh ibn Zaḥr narrated to me, from Muḥammad ibn Abī Ayyūb al-Makhzūmī, from Abū ʿAbd al-Raḥmān al-Maʿāfirī, who said: “For a man of the people of Paradise, two rows of his servants are drawn up whose ends cannot be seen. When he passes, they walk behind him.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا ابْنُ لَهِيعَةَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ دَاوُدَ بْنِ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ أَنَّ مَا يُقِلُّ ظُفُرٌ مِمَّا فِي الْجَنَّةِ بَدَا لَتَزَخْرَفَ لَهُ مَا بَيْنَ خَوَافِقِ السَّمَٰوَاتِ وَالْأَرْضِ، وَلَوْ أَنَّ رَجُلًا مِنْ أَهْلِ الْجَنَّةِ اطَّلَعَ، فَبَدَا أَسَاوِرُهُ لَطَمَسَ ضَوْءُهُ ضَوْءَ الشَّمْسِ، كَمَا يَطْمِسُ ضَوْءُ الشَّمْسِ ضَوْءَ النُّجُومِ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ibnu lahīʿata, ʿan yazīda bni ʾabī ḥabībin, ʿan dāwūda bni ʿāmiri bni saʿdi bni ʾabī waqqāṣin, ʿan ʾabīhi, ʿan jaddihi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «law ʾanna mā yuqillu ẓufurun mimmā fī al-jannati badā latazakhrafa lahu mā bayna khawāfiqi al-samāwāti wa-al-ʾarḍi, walaw ʾanna rajulan min ʾahli al-jannati iṭṭalaʿa, fabadā ʾasāwiruhu laṭamasa ḍawʾuhu ḍawʾa al-shamsi, kamā yaṭmisu ḍawʾu al-shamsi ḍawʾa al-nujūmi»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Ibn Lahīʿa informed us, from Yazīd ibn Abī Ḥabīb, from Dāwūd ibn ʿĀmir ibn Saʿd ibn Abī Waqqāṣ, from his father, from his grandfather, from the Prophet, may God bless him and grant him peace, who said: “If as much of what is in Paradise as a fingernail can hold were to appear, everything between the horizons of the heavens and the earth would be adorned by it. If a man of the people of Paradise looked out and his bracelets appeared, his radiance would obliterate the sun's light, just as the sun's light obliterates the light of the stars.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ شُرَيْحِ بْنِ عُبَيْدٍ، عَنْ كَعْبٍ قَالَ: «لَوْ أَنَّ ثَوْبًا مِنْ ثِيَابِ الْجَنَّةِ نُشِرَ الْيَوْمَ فِي الدُّنْيَا لَصَعِقَ مَنْ يَنْظُرُ إِلَيْهِ وَمَا حَمَلَتْهُ أَبْصَارُهُمْ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā ṣafwānu bnu ʿamrin, ʿan shurayḥi bni ʿubaydin, ʿan kaʿbin qāla: «law ʾanna thawban min thiyābi al-jannati nushira al-yawma fī al-dunyā laṣaʿiqa man yanẓuru ʾilayhi wamā ḥamalat-hu ʾabṣāruhum»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Ṣafwān ibn ʿAmr informed us, from Shurayḥ ibn ʿUbayd, from Kaʿb, who said: “If one of the garments of Paradise were spread out in the world today, whoever looked at it would fall senseless, and their eyes would not bear it.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، عَنْ هِلَالِ بْنِ عَلِيٍّ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَهْلَ الْجَنَّةِ لَيَتَرَاءَوْنَ فِي الْغُرَفِ كَمَا تَتَرَاءَوْنَ الْكَوْكَبَ الشَّرْقِيَّ، أَوِ الْغَرْبِيَّ الْغَارِبَ فِي الْأُفُقِ، أَوِ الطَّالِعَ فِي تَفَاضُلِ الدَّرَجَاتِ» ، قَالُوا: يَا رَسُولَ اللَّهِ، أُولَئِكَ النَّبِيُّونَ، قَالَ: «لَا، بَلْ وَالَّذِي نَفْسِي بِيَدِهِ أَقْوَامٌ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَصَدَّقُوا الْمُرْسَلِينَ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā fulayḥu bnu sulaymāna, ʿan hilāli bni ʿaliyyin, ʿan ʿaṭāʾi bni yasārin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «ʾinna ʾahla al-jannati layatarāʾawna fī al-ghurafi kamā tatarāʾawna al-kawkaba al-sharqiyya, ʾawi al-gharbiyya al-ghāriba fī al-ʾufuqi, ʾawi al-ṭāliʿa fī tafāḍuli al-darajāti» , qālū: yā rasūla allāhi, ʾulāʾika al-nabiyyūna, qāla: «lā, bal wa-al-ladhī nafsī biyadihi ʾaqwāmun ʾāmanū bi-allāhi warasūlihi waṣaddaqū al-mursalīna»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Fulayḥ ibn Sulaymān informed us, from Hilāl ibn ʿAlī, from ʿAṭāʾ ibn Yasār, from Abū Hurayra, from the Prophet, may God bless him and grant him peace, who said: “The people of Paradise behold one another in the chambers as you behold the eastern or western star setting on the horizon, or rising, because of the differing ranks.” They said, “Messenger of God, those are the prophets.” He said, “No. Rather, by Him in whose hand is my soul, they are people who believed in God and His Messenger and affirmed the messengers.”
نَا نُعَيْمٌ قَالَ: حَدَّثَنَا ابْنُ الْمُبَارَكِ قَالَ: نَا أَبُو بَكْرٍ الْهُذَلِيُّ قَالَ: نَا أَبُو تَمِيمَةَ الْهُجَيْمِيُّ قَالَ: سَمِعْتُ أَبَا مُوسَى الْأَشْعَرِيَّ عَلَى مِنْبَرِ الْبَصْرَةِ يَقُولُ: “ إِنَّ اللَّهَ يَبْعَثُ يَوْمَ الْقِيَامَةِ مَلَكًا إِلَى الْجَنَّةِ، يَقُولُ: هَلْ أَنْجَزَكُمُ اللَّهُ مَا وَعَدَكُمْ؟ فَيَنْظُرُونَ فَيَرَوْنَ الْحُلِيَّ، وَالْحُلَلَ، وَالثِّمَارَ، وَالْأَنْهَارَ، وَالْأَزْوَاجَ الْمُطَهَّرَةَ، فَيَقُولُونَ: نَعَمْ، قَدْ أَنْجَزَنَا اللَّهُ مَا وَعَدَنَا، فَيَقُولُ الْمَلَكُ: هَلْ أَنْجَزَكُمْ مَا وَعَدَكُمْ؟ - ثَلَاثَ مَرَّاتٍ - فَلَا يَفْقِدُونَ شَيْئًا مِمَّا وُعِدُوا، فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: بَقِيَ لَكُمْ شَيْءٌ، إِنَّ اللَّهَ يَقُولُ {لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ} [يُونُسُ: ٢٦] أَلَا إِنَّ الْحُسْنَى الْجَنَّةُ، وَالزِّيَادَةُ النَّظَرُ إِلَى اللَّهِ ”
nā nuʿaymun qāla: ḥaddathanā ibnu al-mubāraki qāla: nā ʾabū bakrin al-hudhaliyyu qāla: nā ʾabū tamīmata al-hujaymiyyu qāla: samiʿtu ʾabā mūsā al-ʾashʿariyya ʿalā minbari al-baṣrati yaqūlu: “ ʾinna allāha yabʿathu yawma al-qiyāmati malakan ʾilā al-jannati, yaqūlu: hal ʾanjazakumu allāhu mā waʿadakum? fayanẓurūna fayarawna al-ḥuliyya, wa-al-ḥulala, wa-al-thimāra, wa-al-ʾanhāra, wa-al-ʾazwāja al-muṭahharata, fayaqūlūna: naʿam, qad ʾanjazanā allāhu mā waʿadanā, fayaqūlu al-malaku: hal ʾanjazakum mā waʿadakum? - thalātha marrātin - falā yafqidūna shayʾan mimmā wuʿidū, fayaqūlūna: naʿam, fayaqūlu: baqiya lakum shayʾun, ʾinna allāha yaqūlu {li-l-ladhīna ʾaḥsanū al-ḥusnā waziyādatun} [yūnusu: 26] ʾalā ʾinna al-ḥusnā al-jannatu, wa-al-ziyādatu al-naẓaru ʾilā allāhi ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Abū Bakr al-Hudhalī narrated to us, saying: Abū Tamīma al-Hujaymī narrated to us, saying: I heard Abū Mūsā al-Ashʿarī on the pulpit of Basra say: “On the Day of Resurrection God sends an angel to Paradise, who says, ‘Has God fulfilled what He promised you?’ They look and see the jewelry, robes, fruits, rivers, and purified spouses, and say, ‘Yes, God has fulfilled what He promised us.’ The angel says, ‘Has He fulfilled what He promised you?’—three times. They find nothing missing of what they were promised and say, ‘Yes.’ He says, ‘There remains something for you. God says, “For those who do good is the finest reward, and more” [Yūnus 10:26]. The finest reward is Paradise, and the additional reward is looking at God.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَامِرِ بْنِ سَعْدٍ قَالَ: «الزِّيَادَةُ النَّظَرُ إِلَى وَجْهِ رَبِّهِمْ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿan ʾabī ʾisḥāqa, ʿan ʿāmiri bni saʿdin qāla: «al-ziyādatu al-naẓaru ʾilā wajhi rabbihim»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from Abū Isḥāq, from ʿĀmir ibn Saʿd, who said: “The additional reward is looking upon the face of their Lord.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنْ رَجُلٍ، عَنْ مُجَاهِدٍ قَالَ: «إِنَّ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً لَمَنْ يَسِيرُ فِي مُلْكِهِ أَلْفَ سَنَةٍ، لَنْ يَرَى أَقْصَاهُ كَمَا يَرَى أَدْنَاهُ، وَأَرْفَعُهُمُ الَّذِي يَنْظُرُ إِلَى رَبِّهِ بِالْغَدَاةِ وَالْعَشِيِّ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿan rajulin, ʿan mujāhidin qāla: «ʾinna ʾadnā ʾahli al-jannati manzilatan laman yasīru fī mulkihi ʾalfa sanatin, lan yarā ʾaqṣāhu kamā yarā ʾadnāhu, waʾarfaʿuhumu al-ladhī yanẓuru ʾilā rabbihi bi-al-ghadāti wa-al-ʿashiyyi»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from a man, from Mujāhid, who said: “The lowest-ranking of the people of Paradise is one who travels through his dominion for a thousand years. He will not see its farthest extent as he sees its nearest. The highest-ranking is the one who looks upon his Lord morning and evening.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ دَرَّاجٍ أَبِي السَّمْحِ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَدْنَى أَهْلِ الْجَنَّةِ مَنْ لَهُ ثَمَانُونَ أَلْفَ خَادِمٍ وَاثْنَتَانِ وَسَبْعُونَ زَوْجَةً ، وَتُنْصَبُ لَهُ قُبَّةٌ مِنْ لُؤْلُؤٍ، وَزَبَرْجَدٍ، وَيَاقُوتٍ، كَمَا بَيْنَ الْجَابِيَةِ إِلَى صَنْعَاءَ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī ʿamru bnu al-ḥārithi, ʿan darrājin ʾabī al-samḥi, ʿan ʾabī al-haythami, ʿan ʾabī saʿīdin al-khudriyyi, ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «ʾinna ʾadnā ʾahli al-jannati man lahu thamānūna ʾalfa khādimin wa-thnatāni wasabʿūna zawjatan , watunṣabu lahu qubbatun min luʾluʾin, wazabarjadin, wayāqūtin, kamā bayna al-jābiyati ʾilā ṣanʿāʾa»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, saying: ʿAmr ibn al-Ḥārith narrated to me, from Darrāj Abū al-Samḥ, from Abū al-Haytham, from Abū Saʿīd al-Khudrī, from the Prophet, may God bless him and grant him peace, who said: “The lowest of the people of Paradise has eighty thousand servants and seventy-two wives. For him is erected a dome of pearl, chrysolite, and ruby, spanning the distance from al-Jābiya to Ṣanʿāʾ.”
وَبِهَٰذَا الْإِسْنَادِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ مَاتَ مِنْ أَهْلِ الْجَنَّةِ مِنْ صَغِيرٍ أَوْ كَبِيرٍ يُرَدُّونَ أَبْنَاءَ ثَلَاثِينَ سَنَةً لَا يَزِيدُونَ عَلَيْهَا أَبَدًا، وَكَذَٰلِكَ أَهْلُ النَّارِ»
wa-bi-hādhā al-ʾisnādi ʿani al-nabiyyi ṣallā allāhu ʿalayhi wasallama qāla: «man māta min ʾahli al-jannati min ṣaghīrin ʾaw kabīrin yuraddūna ʾabnāʾa thalāthīna sanatan lā yazīdūna ʿalayhā ʾabadan, wa-ka-dhālika ʾahlu al-nāri»
Through this same chain, from the Prophet, may God bless him and grant him peace, who said: “Those destined for Paradise who die, young or old, are restored as thirty-year-olds, never increasing in age beyond that. The same applies to the people of the Fire.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: نَا مَعْمَرٌ، عَنْ قَتَادَةَ قَالَ: «أَهْلُ الْجَنَّةِ أَبْنَاءُ ثَلَاثِينَ جُرْدٌ مُرْدٌ مُكَحَّلُونَ عَلَى صُورَةِ آدَمَ، كَانَ طُولُهُ سِتِّينَ ذِرَاعًا»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: nā maʿmarun, ʿan qatādata qāla: «ʾahlu al-jannati ʾabnāʾu thalāthīna jurdun murdun mukaḥḥalūna ʿalā ṣūrati ʾādama, kāna ṭūluhu sittīna dhirāʿan»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Maʿmar narrated to us, from Qatāda, who said: “The people of Paradise are thirty years old, without body hair, beardless, and with kohl-darkened eyes, in the form of Adam, whose height was sixty cubits.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا يُونُسُ بْنُ يَزِيدَ قَالَ: سَأَلْتُ الزُّهْرِيَّ: كَيْفَ يَكُونُ الرَّجُلُ مِنْ أَهْلِ الْجَنَّةِ يَوْمَ الْقِيَامَةِ؟ قَالَ: «بَلَغَنَا أَنَّهُمْ يُبْعَثُونَ عَلَى قَوَامِ آدَمَ، وَكَانَ قَوَامُهُ سِتِّينَ ذِرَاعًا»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā yūnusu bnu yazīda qāla: saʾaltu al-zuhriyya: kayfa yakūnu al-rajulu min ʾahli al-jannati yawma al-qiyāmati? qāla: «balaghanā ʾannahum yubʿathūna ʿalā qawāmi ʾādama, wakāna qawāmuhu sittīna dhirāʿan»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Yūnus ibn Yazīd informed us, saying: I asked al-Zuhrī, “What will a man of the people of Paradise be like on the Day of Resurrection?” He said, “It has reached us that they will be raised with Adam's stature, and his stature was sixty cubits.”
نَا نُعَيْمٌ، نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنِ ابْنِ مَسْعُودٍ قَالَ: “ جَنَّاتُ عَدْنٍ بُطْنَانُ الْجَنَّةِ، يَعْنِي: سُرَّةَ الْجَنَّةِ ”
nā nuʿaymun, nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿan manṣūrin, ʿan ʾabī al-ḍuḥā, ʿan masrūqin, ʿani ibni masʿūdin qāla: “ jannātu ʿadnin buṭnānu al-jannati, yaʿnī: surrata al-jannati ”
Nuʿaym narrated to us; Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from Manṣūr, from Abū al-Ḍuḥā, from Masrūq, from Ibn Masʿūd, who said: “The gardens of Eden are the innermost part of Paradise,” meaning the navel of Paradise.
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا يَحْيَى بْنُ سَلَمَةَ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَبِي أَوْفَى فِي قَوْلِهِ: {مُدْهَامَّتَانِ} [الرَّحْمَٰنُ: ٦٤] قَالَ: «خَضْرَاوَانِ» وَفِي قَوْلِهِ: {نَضَّاخَتَانِ} [الرَّحْمَٰنُ: ٦٦] قَالَ: «نَضَّاخَتَانِ بِالْخَيْرِ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā yaḥyā bnu salamata, ʿan ʾabīhi qāla: samiʿtu ʿabda allāhi bna ʾabī ʾawfā fī qawlihi: {mud-hāmmatāni} [al-raḥmānu: 64] qāla: «khaḍrāwāni» wafī qawlihi: {naḍḍākhatāni} [al-raḥmānu: 66] qāla: «naḍḍākhatāni bi-al-khayri»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Yaḥyā ibn Salama informed us, from his father, who said: I heard ʿAbd Allāh ibn Abī Awfā say concerning His words, “Two dark-green gardens” [al-Raḥmān 55:64]: “Two green ones.” Concerning His words, “Two gushing springs” [al-Raḥmān 55:66], he said: “Gushing with goodness.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا رِشْدِينُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي زُهْرَةُ بْنُ مَعْبَدٍ الْقُرَشِيُّ، عَنْ أَبِي عَبْدِ الرَّحْمَٰنِ الْحُبُلِيِّ قَالَ: «إِنَّ الْعَبْدَ أَوَّلَ مَا يَدْخُلُ الْجَنَّةَ يَتَلَقَّاهُ سَبْعُونَ أَلْفَ خَادِمٍ كَأَنَّهُمُ اللُّؤْلُؤُ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā rishdīnu bnu saʿdin qāla: ḥaddathanī zuhratu bnu maʿbadin al-qurashiyyu, ʿan ʾabī ʿabdi al-raḥmāni al-ḥubuliyyi qāla: «ʾinna al-ʿabda ʾawwala mā yadkhulu al-jannata yatalaqqāhu sabʿūna ʾalfa khādimin kaʾannahumu al-luʾluʾu»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Rishdīn ibn Saʿd informed us, saying: Zuhra ibn Maʿbad al-Qurashī narrated to me, from Abū ʿAbd al-Raḥmān al-Ḥubulī, who said: “As soon as the servant enters Paradise, seventy thousand servants like pearls come to meet him.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ قَالَ: حَدَّثَنِي الْأَغَرُّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَبِي هُرَيْرَةَ قَالَ: “ كَذَا يُنَادِي مُنَادٍ: إِنَّ لَكُمْ أَنْ تَحْيَوْا فَلَا تَمُوتُوا أَبَدًا، وَتَصِحُّوا فَلَا تَسْقَمُوا أَبَدًا، وَتَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَتَنْعَمُوا فَلَا تَبْؤُسُوا أَبَدًا ”، فَذَٰلِكَ قَوْلُهُ: {وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةَ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ} [الْأَعْرَافُ: ٤٣]
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿan ʾabī ʾisḥāqa qāla: ḥaddathanī al-ʾagharru, ʿan ʾabī saʿīdin al-khudriyyi, waʾabī hurayrata qāla: “ kadhā yunādī munādin: ʾinna lakum ʾan taḥyaw falā tamūtū ʾabadan, wataṣiḥḥū falā tasqamū ʾabadan, watashibbū falā tahramū ʾabadan, watanʿamū falā tabʾusū ʾabadan ”, fa-dhālika qawluhu: {wanūdū ʾan tilkumu al-jannata ʾūrithtumūhā bimā kuntum taʿmalūna} [al-ʾaʿrāfu: 43]
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from Abū Isḥāq, who said: Al-Agharr narrated to me, from Abū Saʿīd al-Khudrī and Abū Hurayra. He said: “Thus a herald calls: ‘You shall live and never die; you shall be healthy and never fall ill; you shall be young and never grow old; you shall enjoy bliss and never suffer misery.’” That is His saying, “They are called: ‘This is Paradise, which you have been made to inherit because of what you used to do’” [al-Aʿrāf 7:43].
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: “ ذُكِرَ لَنَا أَنَّ الرَّجُلَ إِذَا دَخَلَ الْجَنَّةَ صُوِّرَ صُورَةَ أَهْلِ الْجَنَّةِ، وَأُلْبِسَ لِبَاسَهُمْ، وَحُلِّيَ حِلْيَتَهُمْ، وَأُرِيَ أَزْوَاجَهُ، وَخَدَمَهُ، يَأْخُذُهُ سُوَارُ فَرَحٍ، لَوْ كَانَ يَنْبَغِي لَهُ أَنْ يَمُوتَ لَمَاتَ مِنْ سُوَارِ فَرَحِهِ، فَيُقَالُ لَهُ: أَرَأَيْتَ سُوَارَ فَرْحَتِكَ هَٰذِهِ، فَإِنَّهَا قَائِمَةٌ لَكَ أَبَدًا ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sulaymānu bnu al-mughīrati, ʿan ḥumaydi bni hilālin qāla: “ dhukira lanā ʾanna al-rajula ʾidhā dakhala al-jannata ṣuwwira ṣūrata ʾahli al-jannati, waʾulbisa libāsahum, waḥulliya ḥilyatahum, waʾuriya ʾazwājahu, wakhadamahu, yaʾkhudhuhu suwāru faraḥin, law kāna yanbaghī lahu ʾan yamūta lamāta min suwāri faraḥihi, fayuqālu lahu: ʾaraʾayta suwāra farḥatika hādhihi, faʾinnahā qāʾimatun laka ʾabadan ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sulaymān ibn al-Mughīra informed us, from Ḥumayd ibn Hilāl, who said: “It was related to us that when a man enters Paradise, he is fashioned in the form of its people, clothed in their garments, adorned with their ornaments, and shown his spouses and servants. An overwhelming rush of joy seizes him. If it were possible for him to die, he would die from the rush of his joy. He is told, ‘Do you see this rush of your delight? It will remain yours forever.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ إِنَّ اللَّهَ يَقُولُ لِأَهْلِ الْجَنَّةِ: يَا أَهْلَ الْجَنَّةِ، يَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لَا نَرْضَى، وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ فَيَقُولُ: أَنَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَٰلِكَ قَالُوا: يَا رَبُّ، وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَٰلِكَ؟ قَالَ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā māliku bnu ʾanasin, ʿan zaydi bni ʾaslama, ʿan ʿaṭāʾi bni yasārin, ʿan ʾabī saʿīdin al-khudriyyi qāla: qāla rasūlu allāhi ṣallā allāhu ʿalayhi wasallama: “ ʾinna allāha yaqūlu liʾahli al-jannati: yā ʾahla al-jannati, yaqūlūna: labbayka rabbanā wasaʿdayka, fayaqūlu: hal raḍītum? fayaqūlūna: wamā lanā lā narḍā, waqad ʾaʿṭaytanā mā lam tuʿṭi ʾaḥadan min khalqika fayaqūlu: ʾanā ʾuʿṭīkum ʾafḍala min dhālika qālū: yā rabbu, waʾayyu shayʾin ʾafḍalu min dhālika? qāla: ʾuḥillu ʿalaykum riḍwānī falā ʾaskhaṭu ʿalaykum baʿdahu ʾabadan ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Mālik ibn Anas informed us, from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from Abū Saʿīd al-Khudrī, who said: The Messenger of God, may God bless him and grant him peace, said: “God says to the people of Paradise, ‘People of Paradise!’ They say, ‘At Your service, our Lord, and gladly obedient to You!’ He says, ‘Are you pleased?’ They say, ‘Why should we not be pleased, when You have given us what You have given none of Your creatures?’ He says, ‘I shall give you something better than that.’ They say, ‘Lord, what could be better than that?’ He says, ‘I bestow My good pleasure upon you, and I shall never be angry with you afterward.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ أَيُّوبَ الْكُوفِيُّ الْبَجَلِيُّ قَالَ: سَمِعْتُ رَجُلًا يُحَدِّثُ عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: «الْحِلْيَةُ تَبْلُغُ حَيْثُ انْتَهَى الْوُضُوءُ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾakhbaranā yaḥyā bnu ʾayyūba al-kūfiyyu al-bajaliyyu qāla: samiʿtu rajulan yuḥaddithu ʿan ʾabī zurʿata bni ʿamri bni jarīrin, samiʿa ʾabā hurayrata yaqūlu: «al-ḥilyatu tablughu ḥaythu intahā al-wuḍūʾu»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Yaḥyā ibn Ayyūb al-Kūfī al-Bajalī informed us, saying: I heard a man relate from Abū Zurʿa ibn ʿAmr ibn Jarīr, who heard Abū Hurayra say: “The adornment reaches as far as the ablution reached.”
نَا نُعَيْمٌ قَالَ: أَنَا ابْنُ لَهِيعَةَ قَالَ: حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ أَنَّ أَبَا الْخَيْرِ أَخْبَرَهُ أَنَّ أَبَا الْعَوَّامِ مُؤَذِّنَ إِيلِيَاءَ - أَوَّلُ رَجُلٍ أَذَّنَ بِإِيلِيَاءَ - أَخْبَرَهُ أَنَّهُ سَمِعَ كَعْبًا يَقُولُ: “ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ لِأَهْلِ الْجَنَّةِ إِذَا دَخَلُوهَا: إِنَّ لِكُلِّ ضَيْفٍ جَزُورًا، وَإِنِّي أُجْزِرُكُمُ الْيَوْمَ حُوتًا وَثَوْرًا، فَتُجْزَرُ لِأَهْلِ الْجَنَّةِ ”
nā nuʿaymun qāla: ʾanā ibnu lahīʿata qāla: ḥaddathanī yazīdu bnu ʾabī ḥabībin ʾanna ʾabā al-khayri ʾakhbarahu ʾanna ʾabā al-ʿawwāmi muʾadhdhina ʾīliyāʾa - ʾawwalu rajulin ʾadhdhana biʾīliyāʾa - ʾakhbarahu ʾannahu samiʿa kaʿban yaqūlu: “ ʾinna allāha tabāraka wataʿālā yaqūlu liʾahli al-jannati ʾidhā dakhalūhā: ʾinna likulli ḍayfin jazūran, waʾinnī ʾujzirukumu al-yawma ḥūtan wathawran, fatujzaru liʾahli al-jannati ”
Nuʿaym narrated to us, saying: Ibn Lahīʿa informed us, saying: Yazīd ibn Abī Ḥabīb narrated to me that Abū al-Khayr informed him that Abū al-ʿAwwām, the caller to prayer in Jerusalem—the first man to make the call to prayer in Jerusalem—informed him that he heard Kaʿb say: “God, blessed and exalted, says to the people of Paradise when they enter it, ‘Every guest has an animal slaughtered for him, and today I provide you a fish and a bull for slaughter.’ They are slaughtered for the people of Paradise.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ عَلَيْهِ السَّلَامُ قَالَ: “ إِنَّ أَوَّلَ زُمْرَةٍ تَلِجُ الْجَنَّةَ صُورَتُهُمْ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، لَا يَبْصُقُونَ فِيهَا، وَلَا يَمْتَخِطُونَ، وَلَا يَتَغَوَّطُونَ، آنِيَتُهُمْ فِيهَا الْأَلُوَّةُ، وَأَمْشَاطُهُمْ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَمَجَامِرُهُمْ مِنَ الْأَلُوَّةِ - أَوْ قَالَ: اللُّؤْلُؤِ - وَرَشْحُهُمُ الْمِسْكُ، وَلِكُلِّ وَاحِدٍ مِنْهُمْ زَوْجَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ مِنَ الْحُسْنِ، لَا اخْتِلَافَ بَيْنَهُمْ، وَلَا تَبَاغُضَ، قُلُوبُهُمْ قَلْبٌ وَاحِدٌ، يُسَبِّحُونَ اللَّهَ بُكْرَةً وَعَشِيًّا ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā maʿmarun, ʿan hammāmi bni munabbihin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ʿalayhi al-salāmu qāla: “ ʾinna ʾawwala zumratin taliju al-jannata ṣūratuhum ʿalā ṣūrati al-qamari laylata al-badri, lā yabṣuqūna fīhā, walā yamtakhiṭūna, walā yataghawwaṭūna, ʾāniyatuhum fīhā al-ʾaluwwatu, waʾamshāṭuhum mina al-dhahabi wa-al-fiḍḍati, wamajāmiruhum mina al-ʾaluwwati - ʾaw qāla: al-luʾluʾi - warashḥuhumu al-misku, walikulli wāḥidin minhum zawjatāni, yurā mukhkhu sūqihimā min warāʾi al-laḥmi mina al-ḥusni, lā ikhtilāfa baynahum, walā tabāghuḍa, qulūbuhum qalbun wāḥidun, yusabbiḥūna allāha bukratan waʿashiyyan ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Maʿmar informed us, from Hammām ibn Munabbih, from Abū Hurayra, from the Prophet, peace be upon him, who said: “The first company to enter Paradise have the appearance of the moon on the night of the full moon. They do not spit there, blow their noses, or defecate. Their vessels there are aloeswood; their combs are of gold and silver; their censers are of aloeswood—or he said, pearls—and their perspiration is musk. Each has two wives; the marrow of their shins can be seen through their flesh because of their beauty. There is neither disagreement nor mutual hatred among them. Their hearts are as one heart, and they glorify God morning and evening.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا سُفْيَانُ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، فِي قَوْلِهِ: {عَلَى سُرُرٍ مُتَقَابِلِينَ} [الْحِجْرُ: ٤٧] قَالَ: «لَا يَنْظُرُ بَعْضُهُمْ فِي قَفَا بَعْضٍ»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā sufyānu, ʿani ibni ʾabī najīḥin, ʿan mujāhidin, fī qawlihi: {ʿalā sururin mutaqābilīna} [al-ḥijru: 47] qāla: «lā yanẓuru baʿḍuhum fī qafā baʿḍin»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Sufyān informed us, from Ibn Abī Najīḥ, from Mujāhid, concerning His words, “On couches, facing one another” [al-Ḥijr 15:47]. He said: “None of them looks at another's back.”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا الْأَوْزَاعِيُّ قَالَ: نَا يَحْيَى بْنُ أَبِي كَثِيرٍ “ أَنَّ الْحُورَ الْعِينَ يَتَلَقَّيْنَ أَزْوَاجَهُنَّ، عِنْدَ أَبْوَابِ الْجَنَّةِ فَيَقُلْنَ: طَالَمَا انْتَظَرْنَاكُمْ، فَنَحْنُ الرَّاضِيَاتُ فَلَا نَسْخَطُ، وَنَحْنُ الْمُقِيمَاتُ فَلَا نَظْعَنُ، وَنَحْنُ الْخَالِدَاتُ فَلَا نَمُوتُ، بِأَحْسَنِ أَصْوَاتٍ سُمِعَتْ، فَيَقُولُ هُوَ: أَنْتِ حِبِّي لَيْسَ دُونَكِ مُقَصِّرٌ، وَلَا وَرَاءَكِ مَعَدًّى ”
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā al-ʾawzāʿiyyu qāla: nā yaḥyā bnu ʾabī kathīrin “ ʾanna al-ḥūra al-ʿīna yatalaqqayna ʾazwājahunna, ʿinda ʾabwābi al-jannati fayaqulna: ṭālamā intaẓarnākum, fanaḥnu al-rāḍiyātu falā naskhaṭu, wanaḥnu al-muqīmātu falā naẓʿanu, wanaḥnu al-khālidātu falā namūtu, biʾaḥsani ʾaṣwātin sumiʿat, fayaqūlu huwa: ʾanti ḥibbī laysa dūnaki muqaṣṣirun, walā warāʾaki maʿaddan ”
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Al-Awzāʿī informed us, saying: Yaḥyā ibn Abī Kathīr narrated to us “that the wide-eyed maidens meet their husbands at the gates of Paradise and say, in the finest voices ever heard, ‘Long have we awaited you! We are content and shall never be angry; we remain and shall never depart; we are everlasting and shall never die.’ He says, ‘You are my beloved; there is no stopping short of you and no passing beyond you.’”
نَا نُعَيْمٌ قَالَ: نَا ابْنُ الْمُبَارَكِ قَالَ: أَنَا الْمَسْعُودِيُّ، عَنِ الْمِنْهَالِ بْنِ عَمْرٍو، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: «تَسَارَعُوا إِلَى الْجُمُعَةِ؛ فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَبْرُزُ لِأَهْلِ الْجَنَّةِ فِي كُلِّ يَوْمِ جُمُعَةٍ، فِي كَثِيبٍ مِنْ كَافُورٍ أَبْيَضَ، فَيَكُونُونَ مِنْهُ فِي الْقُرْبِ عَلَى قَدْرِ تَسَارُعِهِمْ إِلَى الْجُمُعَةِ فِي الدُّنْيَا»
nā nuʿaymun qāla: nā ibnu al-mubāraki qāla: ʾanā al-masʿūdiyyu, ʿani al-minhāli bni ʿamrin, ʿan ʾabī ʿubaydata, ʿan ʿabdi allāhi bni masʿūdin qāla: «tasāraʿū ʾilā al-jumuʿati; faʾinna allāha tabāraka wataʿālā yabruzu liʾahli al-jannati fī kulli yawmi jumuʿatin, fī kathībin min kāfūrin ʾabyaḍa, fayakūnūna minhu fī al-qurbi ʿalā qadri tasāruʿihim ʾilā al-jumuʿati fī al-dunyā»
Nuʿaym narrated to us, saying: Ibn al-Mubārak narrated to us, saying: Al-Masʿūdī informed us, from al-Minhāl ibn ʿAmr, from Abū ʿUbayda, from ʿAbd Allāh ibn Masʿūd, who said: “Hasten to Friday prayer, for God, blessed and exalted, appears to the people of Paradise every Friday upon a mound of white camphor. Their nearness to Him corresponds to how promptly they hastened to Friday prayer in this world.”
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