Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem
Bismillah,…, Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 15wi ayaat ki tafseer sunn rahe the, aaj ke dars me hum 15wi aur 16wi ayaat ki tafseel sunenge.
Tarjuma wa Tafseer
Vs. No. 15 Cont’d…
اَللّٰهُ يَسۡتَهۡزِئُ بِهِمۡ وَيَمُدُّهُمۡ فِىۡ طُغۡيَانِهِمۡ يَعۡمَهُوۡنَ
Dar Haqeeqat, Allah inn (Munafiqon) ka mazakh uda raha hai, aur unn ko unn ki sarkashi (aur shararat) me dheel (ya mohlat) de raha hai ke, wo apne aqal ke andhepan me badhte chale jayein.
Pichle Dars me humne Lafz-e-Yamudduhum ki tafseel suni aur iss ayat ka doosra lafz, Tughyanihim hain.
61. Tughyanihim (Their Rebellion) 2:15 ( طُغۡيَانِهِمۡ ( ط غ ى
Hamare ustad Dr. Anees ne, apni kitab Explanatory Dictionary of the Holy Quran me, iss lafz par tamam Qurani ayat ko jama karke likhte hain ke, Lafz-e-Tughyanihim ka root ya maddah (ط غ ى) hai, jis ke mano me Allah se Baghawat karna, Sarkashi karne ke aye hain;
- Surah Taha me Musa (عَلَيْهِ ٱلسَّلَام) se kaha ke, Tum Firawn ke paas jao ke, wo sarkash ho raha hai,[1]
- Aur Jab Toofan-e-Nuh ka pani hadd se guzar gaya, to Hum ne tum ko kashti me sawar kar diya,[2] to iss lafz me hadd se guzar jaane ke maane bhi hain.
- Tawazun ko khayem rakho, uss me zyadati na karo,[3] Balance ke limits ko paar matt karo, saari kayenaat me tawazun hai, balance hai, ye Allah (سُبْحَانَهُ وَتَعَالَى) ke hukum ki wajah se hai, {اَلَّا تَطۡغَوۡا فِى الۡمِيۡزَانِ} iss balance ko khayem rakho, iss me zyadati matt karo,
- Phir Quran me Lafz-e-Taaghoot aya hai, jis ke maane, jhootte khuda, butt ya devta ke hain,[4]
- Allah ke siway doosre khudaón ko maanna, Allah ke saath Sarkashi karna, Allah ki muqarrar hudood ko todhne ke maane iss lafz me milte hain.
Phir iss lafz ke jo derivatives hain, wo wabasta hain;
- Kufr se,[5]
- Jhutt’lane ya inkaar karne se,[6]
- Gumrahi se,[7]
- Seedhay raaste se hatt jaane se,[8]
- Duniya ki zindagi ko tarjeeh dene se wabasta hai,[9]
- Achanak Bhadak utthne se ya pill padhne se,[10]
- Independent hone ya Ameer hone se,[11]
- Zulm se,[12]
- Bhattakne se,[13] aur
- Butt’on se ya jhoote devi-devtaón se wabasta hai.[14]
Iss lafz ke jo opposites hain, wo hain;
Allah se baghawat aur sarkashi karne walon ka anjaam kya hoga?
- Unn par Allah (عز وجل) ka ghazab, ghussa ya anger nazil hoga,[18]
- Sarkashon ke liye, bura thikana hai,[19]
- Aur aakhir me, Dozaq jo sarkashon ki ghaat lagaye baitthi hai,[20] Wohi unn ka thikana hai.[21]
Aur jo log, jinhone jhootay khuda’on se, ijtenaab karliya, butt’on, devi, devta’on ko poojne se, unn ki ibadat karne se apna munh mod liya aur Allah ki tarah ruju kar liya, to unn ke liye basharat hai, khushkhabri hai. Aye Nabi (صلى الله عليه وسلم) mere bandon ko khush-khabri suna dijiye.[22]
Iss lafz par jo Ahadith aayee hain, wo hain;
- Ahmad Shakir ki musnad ki hadith, Abdullah Ibn Masood farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne Jibrail (عَلَيْهِ ٱلسَّلَام) ko unn ki asli shakal me do baar ke siway nahi dekha,
- Pehli baar aap (صلى الله عليه وسلم) ne Jibrail (عَلَيْهِ ٱلسَّلَام) se kaha ke, wo apni asli shakal me aa ker dikhaye.n, aur Jibrail (عَلَيْهِ ٱلسَّلَام) ne ufaq ko, horizon ko cover karke apni asli shakal me zahir ho ker dikhaya,
- Doosri baar jab aap (صلى الله عليه وسلم) meraj ke mauqe per, Jibrail (عَلَيْهِ ٱلسَّلَام) ke sath the, jis ka zikr, Quran me Allah (عز وجل) farmate hain ke,
- Aur wo aasmaan ke oonche kinare me thay, phir qareeb huwe aur Qareeb aye aur jhuk gaye, to do kamaan ke faasle par ya uss se bhi kum, phir uss ne wahi ki Allah ke bande ki taraf jo wahi ki,[23]
- Farmaya ke, Jab Jibrail (عَلَيْهِ ٱلسَّلَام) ne apne Rab ko mahsoos kiya to wo apni shakal me laut aye aur sajdah kiya, Allah (عز وجل) Surah an-Najm me aagay farmate hain ke,
- Aur unhone to uss ko ek martaba aur bhi utarte dekha hai, Sidratul Muntaha ke paas, Jannatul Mawa bhi uss ke paas hi hai (matlab sidratul muntaha ke paas), Jab ke chhaaye huwe tha uss sidra par jo kuch chhaaye huwe tha, Uss waqt Muhammadur Rasoolullah (صلى الله عليه وسلم) ki aankh na to aur taraf mayel huwei yani na to wo bhatki aur na hi hadd paar ki, Unhone apne paalne waale malik ki azeem tareen ayaat ko dekha,[24]
- Farmaya, Jibrail (عَلَيْهِ ٱلسَّلَام) ki banawat ko asli shakal me dekha,[25]
- Issi silsile me ek aur hadith Mustadrak ala Sahihain me, Ibn Abbas Surah an-Najm ki 17wi ayat {مَا زَاغَ الْبَصَرُ وَمَا طَغَى} ki tafseer me farmate hain ke,
- {مَا زَاغَ الْبَصَرُ} matlab aap (صلى الله عليه وسلم) ki nazar bhatki nahi, na dayee.n taraf na bayee.n taraf, {وَمَا طَغَى} matlab aur na nazar ne koi zyadati ki, koi hadd paar nahi ki…[26]
- Phir Lafz-e-Tughyan aya hai Zulm ke maano me.[27]
- Baqi maane Qurani ayaat ki tarah sarkashi aur hadd se guzar jaane ke aye hain, aksar ahadith daif hain, to sirf Sahih ahadith bayan ki gayee hain.
Yamudduhum fi Tughyanihim ka matlab huwa ke, Unn ki sarkashi me hadd se nikal jaane me Allah unn ko dheel de raha hai, unn ki madad kar raha hai, aur iss zariye se Allah unn ka mazaq uda raha hai.
Aur iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka 62wa lafz Ya’mahoon hai.
62. Ya’mahoon (They wander blindly) 2:15 ( يَعۡمَهُوۡنَ ( ع م ه
Lafz-e-Ya’mahoon ka root ya maddah (ع م ه) hai, jis ka malab wo log jo gumrahi me andhe bhatakte hain. Aise log wabasta hote hain, unn logon se:
- Jo Gumrah hain,[28]
- Jo Allah se milne ki ummeed nahi rakhte,[29]
- Jo apni masti me madhosh hain, nashe me hain,[30]
- Jo aakhirat par iman nahi rakhte.[31]
Iss lafz ke jo opposites Quran me aaye hain, wo hain;
Quran me iss lafz ka ek hi construction aya hai, (يَعۡمَهُوۡنَ) ek daif hadith me bhi yehi construction aya hai, iss se hatt kar ahadith me ye lafz nahi aya hai. Edward William Lane ki jo Arabic Lexicon hai, uss me lafz Amahaan aya hai, jis ke maane ek aise shakhs ke hain jo hairan aur pareshan ho aur usay seedha raasta na dikhai de, aur wo baar baar apni ghalatiyon me, ghabrahatt aur gadhbadh me aagay-peeche ghoomta rahe. To ye lafz-e-Yamahoon ki tafseel thi.
Aur Allah (عز وجل) Musalmano ka mazakh udaane walon ko, unn ki iss gumrahi me, unn ki sarkashi aur hadd se nikal jaane me aur zyada izafa karte chale ja rahe hain, kyun ke, ye
- Kufr karte hain,
- Allah (سُبْحَانَهُ وَتَعَالَى) ko Jhutt.laate hain, inkaar karte hain,
- Munafiq hain,
- Gumrah hain,
- Seedhay raaste se hatt gaye hain,
- Duniya ki zindagi ko tarjeeh dene ke sabab,
- Unn ke Zulm ki wajah se,
- Apne ameeri ya taqat ya hukumat ki masti me mad-hosh hone ki wajah se aur
- Aakhirat par iman na rakhne ke wajah se jo harkatein karte hain, uss se Allah ki narazgi kamate hain,
- Musalmano ka mazakh udaate hain, iss liye Allah unn ka iss tareeqe se mazakh udaata hai iss duniya me, aur aakhirat me Dozaq ki aag me ye hamesha jalte rahenge.
Ab ye aaj ke halaat ke mutabiq – ghaur karte chale jaiyye, jo harkatein ghair musalmaan kar rahe hain, ghabraye huwe hain, inhe pata nahi kya karna hai, ye musalmano par zulm kar ke samajhte hain ke iss ummat ko bujha denge,
- Aisa hone wala nahi hai,
- Ek hissay par takleef aa sakti hai, musalman museebaton me ghir sakte hain lekin, sari ki sari ummat ko ek sath koi nuqsan nahi pahuncha sakta, ye Allah (سُبْحَانَهُ وَتَعَالَى) ka wada hai, Muhammadur Rasoolullah (صلى الله عليه وسلم) ko.
- Sahih Muslim ki hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne Allah (عز وجل) se teen cheezen maangi, do ata huwi aur teesri nahi di gayee,
- Pehli dua ye thi ke, meri ummat qahat ya famine ki wajah se tabah na ho, aur Allah ne ye dua qabool kar li. Sari ki sari ummat ek sath bhuk-mari ka shikar ho kar khatam nahi hogi,
- Doosri dua ye thi ke, meri ummat doobne se halak na ho, aur Allah ne ye dua qabool kar li. Yani sari ummat ek sath doob kar khatam nahi hogi.
- Nasai ki hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) farmate hain ke, Main ne apne Rabb se ye dua ki ke, meri ummat ko unn cheezon se na halak kar, jaisa ke guzri huwi ummaton ko halak kiya tha, aur ye ke koi dushman bahar se hamla-awar ho aur ye ummat par hawi ho kar khatam na kar de, to ye do dua.en Allah ne qabool ki,[34]
- Teesri dua ye thi ke, Meri ummat ke logon me khoon-kharaba na ho, lekin Allah (سُبْحَانَهُ وَتَعَالَى) ne ye dua qabool nahi ki.[35]
- Iss hadith ke aur versions bhi hain, Ibn Majah me, Abu Dawood aur Musnad Ahmad me.[36]
- Pichle dars me ye baat ayee thi ke,
- Jo mazakh udaane wale hain, unn se dosti matt karo, Quran ki ayat hai aur hamare liye hukum hai, aur
- Mazakh udaane wale jab kisi mehfil me mazakh uda rahe hon, to Surah an-An’am me farmaya ke, Aur jab tum aise logon ko dekho jo hamari ayaton ke baare me behooda bakwas kar rahe hon, (unhe jhutlaate hon ya unn ka mazakh udaate hon), to unn se alag ho jao, yahan tak ke wo log aur baton me masroof na ho jaye.n, aur agar ye baat shaitan tumhe bhula de, to yaad aane par zalim logon ke sath na baittho.[37]
- Ibn Kathir apni tafseer me likhte hain ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah tala ne meri ummat ko khata aur bhool se darguzar farma liya hai aur unn kamo se bhi jo unn se zabardasti majboor kar ke, karayee jaye.n,[38]
- Aur phir Surah Nisa me farmaya ke, agar tum unn ke saath baitthe rahoge jab ye bakwas kar rahe hain to tum bhi inhi ki tarah ho jaoge. Aur beshak Allah Kafiron aur Munafiqon ko dozaq me jama karega.[39]
- Matlab ye hai ke, agar tum unn ke saath baitthe aur unn ki baaton ko bardasht kar liya to tum bhi unn ki tarah hi ho, aur jab maloom ho jaye ke ye log aisi batein karte hain, to aisi mehfilon se door raho aur jo doori ikhtiyar karta hai, wo aise logon se baree uz-zimma hai.[40]
- Aaj kal aisi mehfile.in TV par talk shows ke zariye ho rahi hain, aur social media groups me ho rahi hai, to aise groups me nahi rehna chahiye. Aur TV shows par jo aam aadmi hai, ya jo professional nahi hai, ya usay nahi maloom ke media me kaise baat karna hai, to aise log TV debates me hissa nahi lena chahiye.
- Lekin jo trained professionals hain, baaz log ye kaam kar rahe hain ke, media me aise debates ke liye tayyari kar ke, uss level par unn ko jawab de rahe hain, unn ki behas ko radd kar rahe hain, to ye bhi to ek kaam hai.
- Quran me, Rasoolullah (صلى الله عليه وسلم) se kaha gaya ke, aap ke mazakh udaane walon ke liye hum kaafi hain,
- Lekin Madina me, jab islami hukumat khayem ho gayee, aur jab mazakh udaane wale baaz nahi aa rahe the, to do kaam aap (صلى الله عليه وسلم) ne kiya;
- Ek to, uss zamane me jo poets ya shuára huwa karte the, ye media ki tarah the aur agar unn ki poetry kisi ka mazakh udaati thi, to wo bohot jaldi phail jaati thi,
- To iss ke jawab me, aap (صلى الله عليه وسلم) ne Hassan bin Thabit (رَضِيَ ٱللَّٰهُ عَنْه) ko khada kiya, shayeri se mazakh udaane walon ka jawab dene ke liye,
- Aur Doosra kaam, iss ke bawajood bhi agar koi na rukay to action Islami hukumat ne liya.
- Iss ki tafseel hum Surah Masad ki tafseer me gustaqi-e-rasool (صلى الله عليه وسلم) me cover kiya hai. Iss ki tafseel wahan sunn sakte hain.
- To jo trained professionals hain, wo iss kaam ko karein, ke inn behooda baaton ka jawab dein,
- Ab yahan ke governments, awareness par kaam kar rahe hain, Rasoolullah (صلى الله عليه وسلم) ke baare me logon ko educate kar rahe hain, ye bhi ek kaam hai, jo ho raha hai.
- Baaz ghair musalman, Science ka sahara le kar Qurani ayaat ka mazakh udaate hain, halanke, haq to sirf Quran aur Hadith hi hai, lekin science abhi wahan tak nahi pahunchi ke, inn oonchi baaton ko samjha sakay. Introduction to Quran me, humne iss ko cover kiya hai, uss ki tafseel wahan sunn sakte hain.
- Ab baaz musalman bhi, baaz cheezon ka mazakh udaate hain,
- Jo log deen ki taraf palattna chahte hain, unn ka tanziya mazakh udaane se wo log wapas palatt jaate hain, to logon ko Allah ke raaste se rok rahe hain.
- Deen walon ke baare me, kehte hain ke, tum inn ke peechhay jaate to tumhari bhi yehi halat ho jaati thi.
- Deen par chalne walon ka mazakh udana, ye to Musalman bhi kar rahe hain.
- To ab aise log, samajh nahi rahe hain ke, wo kufr ki taraf chale ja rahe hain, Allah ki ayaat aur uss ke deen ki cheezon ka mazakh udana kufr hai. Allah aise logon ko hidayat de.
Aur phir aagay Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke,
Vs. No. 16
اُولٰٓٮِٕكَ الَّذِيۡنَ اشۡتَرَوُا الضَّلٰلَةَ بِالۡهُدٰى فَمَا رَبِحَتۡ تِّجَارَتُهُمۡ وَمَا كَانُوۡا مُهۡتَدِيۡنَ
Ye wo log hain, jinhone hidayat chhorrh kar gumrahi khareed li, to na unn ki tijarat (ya unn ki ye deal) hi na nafa diya (ya koi profit) diya aur na wo hidayat hasil karne wale banay (ya ye hargiz sahih raaste par nahi hain).
Iss ayat me samajhne walay teen alfaaz hain, Ashtarau, Rabihat, Tijarat.
Ab iss ayat ka pehla lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 63wa lafz Ashtarau hai.
63. ASHTARAWU ( They purchase ) 2:16 ( اَشْتَرَوُا ( ش ر ى
Dr. Anees apni kitab, Explanatory Dictionary me likhte hain ke, lafz-e-Ashtarau ka root ya maddah (ش ر ى) hai. Jis ke maane unhone ne khareeda aur jo derivatives Quran me aye hain unn me;
- Bazar me cheezen, Bechne ke maane bhi aye hain,[41] aur
- Khareedne ke maane bhi aye hain,[42]
- Ye lafz Quran me, iss maano me bhi aye hain ke,
- Allah (سُبْحَانَهُ وَتَعَالَى) momino se iss duniya me, unn ki zindagiyan aur daulat khareed liya hai, aur iss sauday ka price kya hai, aakhirat me unhe jannat milegi. To jannat ke iwaz, unn ki jaan aur maal khareed li hai,[43]
- Hum agar momin hain to phir Allah ki raah me maal kharch karne se nahi darna, aur na jaan dene se, Surah at-Tauba me iss ka zikr aya hai.
- Phir Surah al-Baqarah me farmaya ke, Aur logon me koi shakhs aisa hai ke, Allah ki khushnoodi hasil karne ke liye, ya to receive the pleasure of Allah, apni jaan bech deta hai, aur Allah (سُبْحَانَهُ وَتَعَالَى) apne bandon par, apne ghulamo par meherbaan hai,[44]
- Phir Surah an-Nisa me farmaya ke, Wo log jo iss duniya ki zindagi ko aakhirat ki zindagi ke liye bech dena chahte hain, unhe chahiye ke Allah ke raaste me sakht koshish kare, yahan lafz-e-jihad aya hai, maane sakht koshish karte hain, aur Allah ki raah me shaheed ho jaate hain…[45]
- Kufr ko khareedte hain, imaan ke badle me,[46]
- Allah ki ayaat ko, ek chhotti si qeemat par bech dete hain,[47]
- Allah se kiye huwe mu’ahede ko (yani agreement ko) aur Qasamo.n ko (yani oaths ko) ek chhotti si qeemat par bech dete hain.[48]
Ahadith me iss lafz ke maane jo aaye hain, unn me;
- Khareedne ke maano aaye hain:
- Sahih Muslim ki hadith, Ibn Umar (رَضِيَ ٱللَّٰهُ عَنْه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke zamane me, hum ghalla (ya foodstuff) khareeda karte the to, aap (صلى الله عليه وسلم) hum par aise admi muqarrar kiye huwe thay, jo hume, saman khareedne ke baad usay doosri jagah muntaqil karne ka hukum dete thay, saman ko doosron ko bechne se pehle.[49]
- Sahih Muslim ki hi ek aur hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo shakhs ghalla, anaaj khareeday, to wo usay poora apne qabze me kar lene tak, aagay na bechay.[50]
- Matlab ye hai ke, Karwan walon se bina maap-tol ke ghalla khareeda karte thay bulk me ya wholesale me, to Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, uss ghalle ko wahee.n bechne se, jahan se ghalla khareeda ho, aur issi silsile me ek aur Bukhari, Muslim ki muttafiq alaih hadith milti hai, jo Nasai aur Abu Dawood me bhi maujood hai,
- Ibn Umar (رَضِيَ ٱللَّٰهُ عَنْه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke zamane me, agar wo (Wazan aur maap ke baghair) andazay se (dhayr ki soorat me) ghalla ya foodstuff khareed’te aur uss ko shift kare baghair (yani muntaqil kiye baghair) ussi jagah bechte to uss par unn ko maar padhti thi.[51]
- Bukhari aur Nasai ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne Aye Bani Abd Munaf! Allah ke azab se apne aap ko khareed lo, apne aap ko chhuddalo. Aye Farzandaan-e-Abdul Muttalib! Tum bhi apne aap ko Allah ke azab se khareed lo. Aye Zubair Ibn Awwam ki waleda, jo Rasoolullah (صلى الله عليه وسلم) ki phoopi thi! aur Aye Fatima bint-e-Muhammad (رَضِيَ ٱللَّٰهُ عَنْهم) tum dono bhi apne aap ko Allah ki pakkad se bachalo, main tumhare kaam nahi aa sakoonga, tum mere maal se jitna chaho maang sakti ho.[52]
- Mere se iss duniya me jo chahiye ho, wo maang lo, lekin Allah ke saamne agar tum bina iman ke aaogay to main, tumhari madad nahi kar sakta.[53]
- Tum mere rishtedaar ho, main silah rahmi karta rahoonga iss duniya me, lekin tum apne aap ko bacha lo, Allah ke saamne main tumhari madad nahi kar sakta.[54]
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ke paas khajoor laye gaye to aap ne farmaya, ye khajoor hamari khajoor me se nahi, uss par ek aadmi ne kaha ke, Allah ke Rasool (صلى الله عليه وسلم)! humne apni khajoor ke do sa’a de kar ek sa’a ye behtar khajoor li hai. To Rasoolullah (صلى الله عليه وسلم) ne farmaya, ye sood, ye Riba hai. Isay wapas karo aur apne khajoor wapas lo, phir unn khajooron ko paison ke iwaz becho aur phir unn paison se ye khajoor khareedo.[55]
- Tirmidhi, Bukhari aur Muslim ki muttafaqun alaih hadith, ek shakhs ne aa kar Rasoolullah (صلى الله عليه وسلم) se qarz ki adaigi ka taqaza sakhti se kiya, ye dekh kar sahaba (رَضِيَ ٱللَّٰهُ عَنْهم) uss shakhs ki taraf lapke, to aap (صلى الله عليه وسلم) ne farmaya, usay chhorrh do, kyun ke, Sahib-e-haq ko baat karne ka haq hai. Uss ke liye koi oontt khareedo aur usay de do. Sahaba (رَضِيَ ٱللَّٰهُ عَنْهم) ne kaha ke, hume to iss ke oontt ki umar se zyada umar ka oontt milta hai. Aap (صلى الله عليه وسلم) ne farmaya, wohi oontt lo aur usay de do, kyun ke, tum me se behtar shakhs wo hai, jo qarz ki adaigi behtar tareeqe se kare.[56]
- Sahih Muslim ki ek aur hadith, Umar (رَضِيَ ٱللَّٰهُ عَنْه) ne ek ghoda Allah ki raah me sadaqah kiya, phir unhe pata chala ke wohi ghoda bik raha hai, to wo uss ghode ko khareedne ka irada kiya. Aur aa ker aap (صلى الله عليه وسلم) se poochha ghode ko wapas khareedne ke baare me. Rasoolullah (صلى الله عليه وسلم) ne farmaya: Aye Umar (رَضِيَ ٱللَّٰهُ عَنْه), jo sadaqay me di huwi cheez wapas matt lo.[57]
- Nasai ki hadith, ek shakhs ne apni biwi ki bandi se jama kar liya tha, uss ka case aap (صلى الله عليه وسلم) ke saamne pesh kiya gaya, to aap ne farmaya ke, agar uss shakhs ne zabardasti jama kiya hai to wo bandi uss ke maal se azad ho jayegi aur miya apni biwi ko uss jaisi ek aur bandi khareed kar dega. Aur agar wo razi aur khush thi to wo apni malika ki rahegi aur mard ko apne maal se ek aur bandi apni biwi ko deni hogi.[58]
- Bechne ke mutaliq jo ahadith ayee hain, unn me;
- Ibn Majah ki ek lambi hadith me, Allah ki raah me apni jaan ko bech dene ke maane aye hain.[59]
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseel agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[11] Quran-ST | 96-6 to Quran-ST | 96-7
[20] Quran-ST | 78-21 to Quran-ST | 78-22
[21] Quran-ST | 79-37 to Quran-ST | 79-39
[23] Quran-ST | 53-7 to Quran-ST | 53-10
[24] Quran-ST | 53-13 to Quran-ST | 53-18
[25] Dorar search – Musnad li-Shakir 5/331, Ahmad Shakir, Grade: Sahih
إن محمدًا لم يرَ جبريلَ في صورتِه إلا مرتينِ أما مرة فإنه سأله أن يريَه نفسَه في صورتِه فأراه صورتَه فسد الأفقَ وأما الأخرى فإنه صعِد معه حين صعد به وقوله { وَهُوَ بِالْأُفُقِ الْأَعْلَى ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى } قال : فلما أحسَّ جبريلُ ربَّه عاد في صورتِه وسجد فقوله { وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى عِنْدَهَا جَنَّةُ الْمَأْوَى إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى مَا زَاغَ الْبَصَرُ وَمَا طَغَى لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى } قال : خلقَ جبريلَ عليه السلامُ . الراوي: عبدالله بن مسعود المحدث: أحمد شاكر المصدر: تخريج المسند لشاكر الصفحة أو الرقم: 5/331 خلاصة حكم المحدث: إسناده صحيح لولا شك في وصله عن ابن مسعود
[26] Dorar search – Mustadrak ala Sahihain 3795, al-Hakim, Grade: Sahih
عنِ ابنِ عبَّاسٍ رَضيَ اللهُ عنهُما في قولِهِ تَعالَى: {مَا زَاغَ الْبَصَرُ} [النجم: 17] قالَ: ما ذَهَبَ يَمينًا ولا شِمالًا. {وَمَا طَغَى} [النجم: 17] قالَ: «ما جاوَزَهُ». الراوي: مجاهد المحدث: الحاكم المصدر: المستدرك على الصحيحين الصفحة أو الرقم: 3795 خلاصة حكم المحدث: صحيح على شرط البخاري
[27] Dorar search – Hidayat al-Ru’ya 252, al-Albani, Grade: Sahih with broken link
قال ابنُ مَسعودٍ منهومانِ لا يشبَعانِ: صاحبُ العلمِ، وصاحبُ الدُّنيا، ولا يستوِيانِ ؛ أمَّا صاحبُ العلمِ ؛ فيزدادُ رضًي للرَّحمنِ، وأمَّا صاحبُ الدُّنيا ؛ فيتَمادَى في الطُّغيانِ . ثمَّ قرأَ عبدُ اللهِ: كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى. أَنْ رَآهُ اسْتَغْنَى ، قال: وقال الآخرُ: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ .
الراوي: عون بن عبدالله بن عتبة المحدث: الألباني المصدر: هداية الرواة الصفحة أو الرقم: 252 خلاصة حكم المحدث: إسناده صحيح منقطع
[34] It was narrated from ‘Abdullah bin Khabbab bin Al-Aratt, from his father who had been present at Badr with the Messenger of Allah (ﷺ), that: He watched the Messenger of Allah (ﷺ) one night when he prayed all night until Fajr time. When the Messenger of Allah (ﷺ) said the taslim at the end of his prayer, Khabbab said to him: ‘May my father and mother be ransomed for you O Messenger of Allah, last night you offered a prayer the like of which I have never seen you offer.” The Messenger of Allah (ﷺ) said: “Yes indeed. This is a prayer of hope and fear in which I asked my Lord, the Mighty and Sublime, for three things, of which He gave me two and did not grant me one. I asked my Lord not to destroy us with which he destroyed the nations before us, and He granted me that. And I asked my Lord not to let an enemy from without prevail over us, and He granted me that. And I asked my Lord not to divide us into warring factions and He did not grant me that.”
أَخْبَرَنَا عَمْرُو بْنُ عُثْمَانَ بْنِ سَعِيدِ بْنِ كَثِيرٍ، قَالَ حَدَّثَنَا أَبِي وَبَقِيَّةُ، قَالاَ حَدَّثَنَا ابْنُ أَبِي حَمْزَةَ، قَالَ حَدَّثَنِي الزُّهْرِيُّ، قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ عَبْدِ اللَّهِ بْنِ خَبَّابِ بْنِ الأَرَتِّ، عَنْ أَبِيهِ، وَكَانَ، قَدْ شَهِدَ بَدْرًا
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 1638
[35] ‘Amir b. Sa’d reported on the authority of his father that one day Allah’s Messenger (ﷺ) came from a high, land. He passed by the mosque of Banu Mu’awiya, went in and observed two rak’ahs there and we also observed prayer along with him and he made a long supplication to his Lord. He then came to us and said: I asked my Lord three things and He has granted me two but has withheld one. I begged my Lord that my Ummah should not be destroyed because of famine and He granted me this. And I begged my Lord that my Ummah should not be destroyed by drowning (by deluge) and He granted me this. And I begged my Lord that there should be no bloodshed among the people of my Ummah, but He did not grant it.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا ابْنُ نُمَيْرٍ، – وَاللَّفْظُ لَهُ – حَدَّثَنَا أَبِي، حَدَّثَنَا عُثْمَانُ بْنُ حَكِيمٍ، أَخْبَرَنِي عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَقْبَلَ ذَاتَ يَوْمٍ مِنَ الْعَالِيَةِ حَتَّى إِذَا مَرَّ بِمَسْجِدِ بَنِي مُعَاوِيَةَ دَخَلَ فَرَكَعَ فِيهِ رَكْعَتَيْنِ وَصَلَّيْنَا مَعَهُ وَدَعَا رَبَّهُ طَوِيلاً ثُمَّ انْصَرَفَ إِلَيْنَا فَقَالَ صلى الله عليه وسلم “ سَأَلْتُ رَبِّي ثَلاَثًا فَأَعْطَانِي ثِنْتَيْنِ وَمَنَعَنِي وَاحِدَةً سَأَلْتُ رَبِّي أَنْ لاَ يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا ” .
Reference: Sahih Muslim 2890a
[36] Source: Hadith: I asked my loard three things (hadeethenc.com)
[38] Source: Tafsir Ibn Kathir Surah Al-An’am – 68 – Quran.com
[40] Source: Tafsir Ibn Kathir Surah Al-An’am – 68 – Quran.com
[49] Ibn Umar (Allah be pleased with them) reported: We used to buy foodgrains during the lifetime of Allah’s Messenger (ﷺ). He (the Holy Prophet) would then send to us one who commanded us to take them (the foodgrains) to a place other than the one where we had bought them before we sold it.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ كُنَّا فِي زَمَانِ رَسُولِ اللَّهِ صلى الله عليه وسلم نَبْتَاعُ الطَّعَامَ فَيَبْعَثُ عَلَيْنَا مَنْ يَأْمُرُنَا بِانْتِقَالِهِ مِنَ الْمَكَانِ الَّذِي ابْتَعْنَاهُ فِيهِ إِلَى مَكَانٍ سِوَاهُ قَبْلَ أَنْ نَبِيعَهُ .
Reference: Sahih Muslim 1527a
[50] Ibn Umar (Allah be pleased with them) reported Allah’s Messenger (ﷺ) as saying: He who buys foodgrain should not sell that before taking possession of it. He (the narrator) said: We used to buy foodgrain from the caravans in bulk, but Allah’s Messenger (ﷺ) forbade us to re-sell that until we had shifted it to some other place.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ عُبَيْدِ اللَّهِ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، – وَاللَّفْظُ لَهُ – حَدَّثَنَا أَبِي، حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ، عُمَرَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ مَنِ اشْتَرَى طَعَامًا فَلاَ يَبِعْهُ حَتَّى يَسْتَوْفِيَهُ” . قَالَ وَكُنَّا نَشْتَرِي الطَّعَامَ مِنَ الرُّكْبَانِ جِزَافًا فَنَهَانَا رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ نَبِيعَهُ حَتَّى نَنْقُلَهُ مِنْ مَكَانِهِ .
Reference: Sahih Muslim 1526b, 1527b
[51] Ibn ‘Umar (Allah be pleased with them) reported that they were beaten during the lifetime of Allah’s Messenger (ﷺ) if they had bought foodgrains in bulk and then sold them in the spot without shifting them (to some other place).
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ الأَعْلَى، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، أَنَّهُمْ كَانُوا يُضْرَبُونَ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم إِذَا اشْتَرَوْا طَعَامًا جِزَافًا أَنْ يَبِيعُوهُ فِي مَكَانِهِ حَتَّى يُحَوِّلُوهُ .
Reference: Sahih Muslim 1527c, Sahih al-Bukhari 6852, Sunan an-Nasa’i 4608, Sunan Abi Dawud 3498
[52] Narrated Abu Huraira: The Prophet (ﷺ) said, “O Bani `Abd Munaf! Buy yourselves from Allah; O Bani `Abdul-Muttalib! Buy yourselves from Allah; O mother of Az-Zubair bin Al-Awwam, the aunt of Allah’s Messenger (ﷺ), and O Fatima bint Muhammad! Buy yourselves from Allah, for I cannot defend you before Allah. You (both) can ask me from my property as much as you like. “
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، أَخْبَرَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ “ يَا بَنِي عَبْدِ مَنَافٍ، اشْتَرُوا أَنْفُسَكُمْ مِنَ اللَّهِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ اشْتَرُوا أَنْفُسَكُمْ مِنَ اللَّهِ، يَا أُمَّ الزُّبَيْرِ بْنِ الْعَوَّامِ عَمَّةَ رَسُولِ اللَّهِ، يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ، اشْتَرِيَا أَنْفُسَكُمَا مِنَ اللَّهِ، لاَ أَمْلِكُ لَكُمَا مِنَ اللَّهِ شَيْئًا، سَلاَنِي مِنْ مَالِي مَا شِئْتُمَا ”.
Reference: Sahih al-Bukhari 3527, Sahih al-Bukhari 4771, Sunan an-Nasa’i 3646, Sunan an-Nasa’i 3647, Sahih al-Bukhari 2753
[53] Abu Huraira reported: When (this verse) was revealed to him:” Warn your nearest kinsmen.” the Messenger of Allah (ﷺ) said: O people of Quraish, buy yourselves from Allah, I cannot avail you at all against Allah; O sons of Abd al-Muttalib. I cannot avail you at all against Allah; 0 Abbas b. ‘Abd al- Muttalib, I cannot avail you at all against Allah; O Safiya (aunt of the Messenger of Allah), I cannot avail you at all against Allah; 0 Fatima, daughter of Muhammad, ask me whatever you like, but I cannot avail you at all against Allah.
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي ابْنُ الْمُسَيَّبِ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم حِينَ أُنْزِلَ عَلَيْهِ { وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ} ” يَا مَعْشَرَ قُرَيْشٍ اشْتَرُوا أَنْفُسَكُمْ مِنَ اللَّهِ لاَ أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا يَا بَنِي عَبْدِ الْمُطَّلِبِ لاَ أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا يَا عَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ لاَ أُغْنِي عَنْكَ مِنَ اللَّهِ شَيْئًا يَا صَفِيَّةُ عَمَّةَ رَسُولِ اللَّهِ لاَ أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا يَا فَاطِمَةُ بِنْتَ رَسُولِ اللَّهِ سَلِينِي بِمَا شِئْتِ لاَ أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا ” .
Reference: Sahih Muslim 206a
[54] It was narrated that Musa bin Talhah said: “The Messenger of Allah said: ‘O Banu ‘Abd Manaf! Buy your souls from your Lord. I cannot avail you anything before Allah. Abu Banu ‘Abdul-Muttalib! Buy your souls from your Lord. I cannot avail you anything before Allah. But between me and you there are ties of kinship which I will uphold.'”
أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، قَالَ أَنْبَأَنَا إِسْرَائِيلُ، عَنْ مُعَاوِيَةَ، – وَهُوَ ابْنُ إِسْحَاقَ – عَنْ مُوسَى بْنِ طَلْحَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ يَا بَنِي عَبْدِ مَنَافٍ اشْتَرُوا أَنْفُسَكُمْ مِنْ رَبِّكُمْ إِنِّي لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا يَا بَنِي عَبْدِ الْمُطَّلِبِ اشْتَرُوا أَنْفُسَكُمْ مِنْ رَبِّكُمْ إِنِّي لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا وَلَكِنْ بَيْنِي وَبَيْنَكُمْ رَحِمٌ أَنَا بَالُّهَا بِبِلاَلِهَا ”.
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 3645
[55] Abu Sa’id (Allah be pleased with him) reported: Dates were brought to Allah’s Messenger (ﷺ), and he said: These dates are not like our dates, whereupon a man said: We sold two sa’s of our dates (in order to get) one sa’, of these (fine dates), whereupon Allah’s Messenger (ﷺ) said: That is interest; so return (these dates of fine quality), and get your (inferior dates) ; then sell our dates (for money) and buy for us (with the help of money) such (fine dates).
وَحَدَّثَنَا سَلَمَةُ بْنُ شَبِيبٍ، حَدَّثَنَا الْحَسَنُ بْنُ أَعْيَنَ، حَدَّثَنَا مَعْقِلٌ، عَنْ أَبِي قَزَعَةَ، الْبَاهِلِيِّ عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ، قَالَ أُتِيَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِتَمْرٍ فَقَالَ ” مَا هَذَا التَّمْرُ مِنْ تَمْرِنَا ” . فَقَالَ الرَّجُلُ يَا رَسُولَ اللَّهِ بِعْنَا تَمْرَنَا صَاعَيْنِ بِصَاعٍ مِنْ هَذَا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” هَذَا الرِّبَا فَرُدُّوهُ ثُمَّ بِيعُوا تَمْرَنَا وَاشْتَرُوا لَنَا مِنْ هَذَا ” .
Reference: Sahih Muslim 1594b, Sahih Muslim 1594a, Sahih Muslim 1593a, Sahih al-Bukhari 7350, 7351
[56] Narrated Abu Huraira: A man demanded his debts from Allah’s Messenger (ﷺ) in such a rude manner that the companions of the Prophet intended to harm him, but the Prophet (ﷺ) said, “Leave him, no doubt, for he (the creditor) has the right to demand it (harshly). Buy a camel and give it to him.” They said, “The camel that is available is older than the camel he demands. “The Prophet (ﷺ) said, “Buy it and give it to him, for the best among you are those who repay their debts handsomely. “
حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنَا سَلَمَةُ بْنُ كُهَيْلٍ، قَالَ سَمِعْتُ أَبَا سَلَمَةَ، بِبَيْتِنَا يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَجُلاً، تَقَاضَى رَسُولَ اللَّهِ صلى الله عليه وسلم، فَأَغْلَظَ لَهُ، فَهَمَّ أَصْحَابُهُ، فَقَالَ ” دَعُوهُ، فَإِنَّ لِصَاحِبِ الْحَقِّ مَقَالاً. وَاشْتَرُوا لَهُ بَعِيرًا، فَأَعْطُوهُ إِيَّاهُ ”. وَقَالُوا لاَ نَجِدُ إِلاَّ أَفْضَلَ مِنْ سِنِّهِ. قَالَ ” اشْتَرُوهُ فَأَعْطُوهُ إِيَّاهُ، فَإِنَّ خَيْرَكُمْ أَحْسَنُكُمْ قَضَاءً ”.
Reference: Sahih al-Bukhari 2390, Mishkat al-Masabih 2906, Sahih Muslim 1601a, Sahih al-Bukhari 2606, Jami` at-Tirmidhi 1317
[57] Salim reported from Ibn Umar (Allah be pleased with them) that ‘Umar donated a horse in the path of Allah and then found it being sold, and he decided to buy that. He asked Allah’s Apostle (ﷺ) about it, whereupon Allah’s Messenger (ﷺ) said: Umar, do not get back what you gave as charity.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، وَعَبْدُ بْنُ حُمَيْدٍ، – وَاللَّفْظُ لِعَبْدٍ – قَالَ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، أَنَّ عُمَرَ، حَمَلَ عَلَى فَرَسٍ فِي سَبِيلِ اللَّهِ ثُمَّ رَآهَا تُبَاعُ فَأَرَادَ أَنْ يَشْتَرِيَهَا فَسَأَلَ النَّبِيَّ صلى الله عليه وسلم فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لاَ تَعُدْ فِي صَدَقَتِكَ يَا عُمَرُ ” .
Reference: Sahih Muslim 1621c
[58] It was narrated from Salamah bin Al-Muhabbaq that a man had intercourse with a slave woman belonging to his wife, and was brought to the Messenger of Allah. He said: “If he forced her, then she is free at his expense and he has to give her mistress a similar slave as a replacement. If she obeyed him in that, then she belongs to her mistress, and he has to give her mistress a similar slave as well.”
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ بَزِيعٍ، قَالَ حَدَّثَنَا يَزِيدُ، قَالَ حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ سَلَمَةَ بْنِ الْمُحَبَّقِ، أَنَّ رَجُلاً، غَشِيَ جَارِيَةً لاِمْرَأَتِهِ فَرُفِعَ ذَلِكَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ “ إِنْ كَانَ اسْتَكْرَهَهَا فَهِيَ حُرَّةٌ مِنْ مَالِهِ وَعَلَيْهِ الشَّرْوَى لِسَيِّدَتِهَا وَإِنْ كَانَتْ طَاوَعَتْهُ فَهِيَ لِسَيِّدَتِهَا وَمِثْلُهَا مِنْ مَالِهِ ” .
Grade: Hasan (Darussalam) | Reference: Sunan an-Nasa’i 3364
[59] It was narrated from Abu Sa’eed Al-Khudri that the Messenger of Allah (ﷺ) said: “Gog and Magog people will be set free and they will emerge as Allah says: “swoop(ing) down from every mound.”[21:96] They will spread throughout the earth, and the Muslims will flee from them until the remainder of the Muslims are in their cities and fortresses, taking their flocks with them. They will pass by a river and drink from it, until they leave nothing behind, and the last of them will follow in their footsteps and one of them will say: ‘There was once water in this place.’ They will prevail over the earth, then their leader will say: ‘These are the people of the earth, and we have finished them off. Now let us fight the people of heaven!’ Then one of them will throw his spear towards the sky, and it will come back down smeared with blood. And they will say: ‘We have killed the people of heaven.’ While they are like that, Allah will send a worm like the worm that is found in the noses of sheep, which will penetrate their necks and they will die like locusts, one on top of another. In the morning the Muslims will not hear any sound from them, and they will say: ‘Who will sell his soul for the sake of Allah and see what they are doing?’ A man will go down, having prepared himself to be killed by them, and he will find them dead, so he will call out to them: ‘Be of good cheer, for your enemy is dead!’ Then the people will come out and let their flocks loose, but they will not have anything to graze on except their flesh, and they will become very fat as if they were grazing on the best vegetation they ever found.'”
حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا يُونُسُ بْنُ بُكَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ” تُفْتَحُ يَأْجُوجُ وَمَأْجُوجُ فَيَخْرُجُونَ كَمَا قَالَ اللَّهُ تَعَالَى {وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ} فَيَعُمُّونَ الأَرْضَ وَيَنْحَازُ مِنْهُمُ الْمُسْلِمُونَ حَتَّى تَصِيرَ بَقِيَّةُ الْمُسْلِمِينَ فِي مَدَائِنِهِمْ وَحُصُونِهِمْ وَيَضُمُّونَ إِلَيْهِمْ مَوَاشِيَهُمْ حَتَّى أَنَّهُمْ لَيَمُرُّونَ بِالنَّهَرِ فَيَشْرَبُونَهُ حَتَّى مَا يَذَرُونَ فِيهِ شَيْئًا فَيَمُرُّ آخِرُهُمْ عَلَى أَثَرِهِمْ فَيَقُولُ قَائِلُهُمْ لَقَدْ كَانَ بِهَذَا الْمَكَانِ مَرَّةً مَاءٌ وَيَظْهَرُونَ عَلَى الأَرْضِ فَيَقُولُ قَائِلُهُمْ هَؤُلاَءِ أَهْلُ الأَرْضِ قَدْ فَرَغْنَا مِنْهُمْ وَلَنُنَازِلَنَّ أَهْلَ السَّمَاءِ حَتَّى إِنَّ أَحَدَهُمْ لَيَهُزُّ حَرْبَتَهُ إِلَى السَّمَاءِ فَتَرْجِعُ مُخَضَّبَةً بِالدَّمِ فَيَقُولُونَ قَدْ قَتَلْنَا أَهْلَ السَّمَاءِ . فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ دَوَابَّ كَنَغَفِ الْجَرَادِ فَتَأْخُذُ بِأَعْنَاقِهِمْ فَيَمُوتُونَ مَوْتَ الْجَرَادِ يَرْكَبُ بَعْضُهُمْ بَعْضًا فَيُصْبِحُ الْمُسْلِمُونَ لاَ يَسْمَعُونَ لَهُمْ حِسًّا فَيَقُولُونَ مَنْ رَجُلٌ يَشْرِي نَفْسَهُ وَيَنْظُرُ مَا فَعَلُوا فَيَنْزِلُ مِنْهُمْ رَجُلٌ قَدْ وَطَّنَ نَفْسَهُ عَلَى أَنْ يَقْتُلُوهُ فَيَجِدُهُمْ مَوْتَى فَيُنَادِيهِمْ أَلاَ أَبْشِرُوا فَقَدْ هَلَكَ عَدُوُّكُمْ . فَيَخْرُجُ النَّاسُ وَيُخْلُونَ سَبِيلَ مَوَاشِيهِمْ فَمَا يَكُونُ لَهُمْ رَعْىٌ إِلاَّ لُحُومُهُمْ فَتَشْكَرُ عَلَيْهَا كَأَحْسَنِ مَا شَكِرَتْ مِنْ نَبَاتٍ أَصَابَتْهُ قَطُّ ” .
Grade: Hasan (Darussalam) | Reference: Sunan Ibn Majah 4079