A reading from the commentary on the hadith of mercy, with the Shaykh’s annotations.
Machine translationRead the Arabic original
The reader: O Shaykh, here in the Book of Manners, he spoke about the hadiths of mercy and brought the words of the scholars.
The Shaykh : Fine, let us read it.
The reader: Yes, Ibn Hajar (may Allah have mercy on him) said in Fath al-Bari, Book of Manners, volume six: “Allah placed mercy in one hundred parts.” Al-Kirmani said: It appears the meaning is complete without the preposition, so perhaps the preposition is superfluous or attached to an omitted word, and there is a type of exaggeration in it, as if he made it an object with a meaning such that nothing of it is lost. And Ibn Abi Jumrah said: It is possible that the Exalted, when He bestowed mercy upon His creation, placed it in one hundred vessels and sent down one of them to the earth. I said: Most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi.
The Shaykh : Do you have the original text?
The reader: O Shaykh, this is a narration.
The Shaykh : A second narration.
The reader: This is the chapter, then he brought the hadith. The chapter “Allah placed mercy in one hundred parts” is al-Bukhari’s heading in the Book of Manners.
The Shaykh : Not the place where we are.
The reader: Yes, O Shaykh, then the hadith was mentioned.
The Shaykh : Yes, what is the wording of the hadith in Manners?
The reader: Al-Bukhari (may Allah have mercy on him) said: Al-Hakam ibn Nafi' al-Baharani narrated to us, saying: Shu'ayb informed us, from al-Zuhri, saying: Sa'id ibn al-Musayyib informed us, that Abu Hurayrah said: I heard the Messenger of Allah (peace and blessings be upon him) say:Sahih al-Bukhari 6000
And Ibn Abi Jumrah said: It is possible that the Exalted, when He bestowed mercy upon His creation, placed it in one hundred vessels and sent down one of them to the earth. I said: Most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi.
The Shaykh : What is “creation”?
The reader: “Omit.”
The Shaykh : “Omit”: with a taa.
The reader: Yes, most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi, from Abu Hurayrah.
The Shaykh : Yes, that is right.
The reader: Like the narration of Sa'id al-Maqburi, from Abu Hurayrah, which comes in the Book of the Hereafter: “Indeed, Allah created mercy on the day He created it as one hundred mercies”. And Muslim, from the narration of Ata' from Abu Hurayrah: “Indeed, Allah has one hundred mercies”. And from the hadith of Salman: “Indeed, Allah created one hundred mercies on the day He created the heavens and the earth, and every mercy is the expanse between the heaven and the earth”.
The Shaykh : Allahu Akbar.
The reader: And al-Qurtubi said: It is possible that the meaning of “created” is “invented” and “brought into existence,” and it is possible that it means “ordained.” And “created” has been used in the meaning of “ordained” in the language of the Arabs. So the meaning would be that Allah manifested His ordaining of that on the day He manifested His ordaining of the heavens and the earth. And his saying: كل رحمة تسع طباق الأرض المراد بها التعظيم والتكثير وقد ورد التعظيم بهذا اللفظ في اللغة والشرع كثيراً ، قوله : فأمسك عنده تسعة وتسعين جزءاً في رواية :عطاء وأخر عنده تسعة وتسعين رحمة وفي رواية العلاء بن عبد الرحمن عن أبيه عن أبي هريرة عند مسلم وخبأ عنده مائة إلا واحدة قوله : وأنزل في الأرض جزءاً واحداً في رواية المقبري وأرسل في خلقه كلهم رحمة وفي رواية عطاء أنزل منها رحمة واحدة بين الجن والإنس والبهائم وفي حديث سلمان فجعل منها في الأرض واحدة ، قال القرطبي هذا نص في أن الرحمة يراد بها متعلق الإرادة لا نفس الإرادة وأنها راجعة إلى المنافع والنعم قوله : فمن ذلك الجزء تتراحم الخلق حتى ترفع الفرس حافرها عن ولدها خشية أن تصيبه في رواية عطاء فيها يتعاطفون وبها يتراحمون وبها تعطف الوحش على ولدها وفي حديث سلمان فبها تعطف الوالدة على ولدها والوحش والطير بعضها على بعض قال بن أبي جمرة : خص الفرس بالذكر لأنها أشد الحيوان المألوف الذي يعاين المخاطبون حركته مع ولده ولما في الفرس من الخفة والسرعة في التنقل ومع ذلك تتجنب أن يصل الضرر منها إلى ولدها ووقع في حديث سلمان عند مسلم في آخره من الزيادة فإذا كان يوم القيامة أكملها بهذه الرحمة مائة وفيه إشارة إلى أن الرحمة التي في الدنيا بين الخلق تكون فيهم يوم القيامة يتراحمون بها أيضاً ، وصرح بذلك المهلب فقال : " الرحمة التي خلقها الله لعباده وجعلها في نفوسهم في الدنيا هي التي يتغافرون بها يوم القيامة التبعات بينهم " قال : " ويجوز أن يستعمل الله تلك الرحمة فيهم فيرحمهم بها سوى رحمته التي وسعت كل شيء وهي التي من صفة ذاته ولم يزل موصوفاً بها فهي التي يرحمهم بها زائداً على الرحمة التي خلقها لهم " قال : " ويجوز أن تكون الرحمة التي أمسكها عند نفسه هي التي عند ملائكته المستغفرين لمن في الأرض لأن استغفارهم لهم دال على أن في نفوسهم الرحمة لأهل الأرض " قلت : وحاصل كلامه أن الرحمة رحمتان : رحمة من صفة الذات وهي لا تتعدد ، ورحمة من صفة الفعل وهي المشار إليها هنا ولكن ليس في شيء من طرق الحديث أن التي عند الله رحمة واحدة بل اتفقت جميع الطرق على أن عنده تسعة وتسعين رحمة وزاد في حديث سلمان أنه يكملها يوم القيامة مائة بالرحمة التي في الدنيا فتعدد الرحمة بالنسبة للخلق ، وقال القرطبي : مقتضى هذا الحديث أن الله علم أن أنواع النعم التي يُنْعم بها على خلقه مائة نوع فأنعم عليهم في هذه الدنيا بنوع واحد انتظمت به مصالحهم وحصلت به مرافقهم فإذا كان يوم القيامة كمل لعباده المؤمنين ما بقي فبلغت مائة وكلها للمؤمنين وإليه الإشارة بقوله تعالى وكان بالمؤمنين رحيما فإن رحيما ، من أبنية المبالغة التي لا شيء فوقها ويفهم من هذا أن الكفار لا يبقى لهم حظ من الرحمة لا من جنس رحمات الدنيا ولا من غيرها إذا كمل كل ما كان في علم الله من الرحمات للمؤمنين وإليه الإشارة بقوله تعالى : فسأكتبها للذين يتقون الآية وقال الكرماني : " الرحمة هنا عبارة عن القدرة المتعلقة بإيصال الخير والقدرة في نفسها غير متناهية والتعلق غير متناه لكن حصره في مائة على سبيل التمثيل تسهيلاً للفهم وتقليلاً لما عند الخلق وتكثيراً لما عند الله سبحانه وتعالى " وأما مناسبة هذا العدد الخاص فحكى القرطبي عن بعض الشراح أن هذا العدد الخاص أطلق لإرادة التكثير والمبالغة فيه وتعقبه بأنه لم تجر عادة العرب بذلك في المائة وإنما جرى في السبعين كذا قال وقال بن أبي جمرة ثبت أن نار الآخرة تفضل نار الدنيا بتسع وستين جزءاً فإذا قوبل كل جزءٍ برحمة زادت الرحمات ثلاثين جزءاً فيؤخذ منه أن الرحمة في الآخرة أكثر من النقمة فيها ويؤيده قوله : غلبت رحمتي غضبي قلت : لكن تبقى مناسبة خصوص هذا العدد فيحتمل أن تكون مناسبة هذا العدد الخاص لكونه مثل عدد درج الجنة والجنة هي محل الرحمة فكان كل
القارئ :فكأن يا شيخ ؟
الشيخ : يصح ما عليها همزة ؟
القارئ : لا ، فكأن كل رحمة بإزاء درجة وقد ثبت أنه لا يدخل أحد الجنة إلا برحمة الله تعالى فمن نالته منها رحمة واحدة كان أدنى أهل الجنة منزلة وأعلاهم منزلة من حصلت له جميع الأنواع من الرحمة ، وقال بن أبي جمرة : في الحديث إدخال السرور على المؤمنين
القارئ : باقي سطرين
الشيخ : سطرين
القارئ : ثلاثة أكمله ؟
الشيخ : كمِّل نعم
القارئ : وقال ابن أبي جمرة : " في الحديث إدخال السرور على المؤمنين لأن العادة أن النفس يكمل فرحها بما وهب لها إذا كان معلوماً مما يكون موعوداً ، وفيه الحث على الإيمان واتساع الرجاء في رحمات الله تعالى المدخرة " قلت : وقد وقع في آخر حديث سعيد المقبري في الرقاق فلو يعلم الكافر بكل ما عند الله من الرحمة لم ييأس من الجنة وأفرده مسلم من طريق العلاء بن عبد الرحمن عن أبيه عن أبي هريرة ويأتي شرحه هناك إن شاء الله تعالى
القارئ : تقدم
الشيخ : رحمه الله الظاهر إنه يحصل له نسيان ، أحياناً يقول يأتي في كذا ، تروح لكذا يقول تقدم في كذا
القارئ : نحن تتبعنا أربع مرات
الشيخ : نعم
القارئ : نحن تتبعناهم في الحلقة أربع مرات
الشيخ : أربع مرات
القارئ : يقول تقدم في الأضاحي ، وفي الأضاحي يقول تقدم في كذا
الشيخ : ولا لقاه ، الله أكبر ،ابن آدم ،
القارئ : ما في سطر ياشيخ
الشيخ : ماذا ؟
القارئ : سطر واحد فقط
قال الشيخ : في الباب الي نحن فيه
القارئ : أي نعم
الشيخ : إيه ، وش يقول ؟
القارئ : يا شيخ قول القرطبي إن هذه أنواع
الشيخ : إلي عندنا الآن في الباب إلي نحن فيه
القارئ : لا يا شيخ : من نفس القرينة ... أو له حظ
القارئ : وقال القرطبي رحمه الله : مقتضى هذا الحديث أن الله علم أن أنواع النعم التي ينعم بها على خلقه مائة نوع فأنعم عليهم في هذه الدنيا بنوع واحد انتظمت به مصالحهم وحصلت به مرافقهم
الشيخ : تفسير رحمة بالنعمة فيها نظر ، لأن الرحمة الي في الخلائق غير النعمة ، رحمة يجدها الإنسان في قلبه ، فنقول هذه الرحمة الي وسعت الخلائق كلها يوم القيامة تتضاعف إلى مئه ، إلى مئه ، من الله ومن الملائكة و ومن النبيين وممن يشفع ، يعني ما تحتاج إلى كل هذا التعب ، المسألة واضحة ، الرحمة التي نفوسنا الآن معروفة لنا ، ولا لأ ؟ معروفة ، ولهذا ضرب النبي عليه الصلاة والسلام مثلا بالفرس ، ترفع حافرها عن ولدها خشية أن تصيبه ، هذه الرحمة ليست هي العطاء أو الفضل أو ما أشبه ذلك ، فنحن إذا أحسسنا أن ... هذه الرحمة ، نرحم الصغار ، نرحم الأولاد ، نرحم الضعفاء ، نقول يوم القيامة على ما في هذه الرحمة الموجودة في الدنيا من السعة ، لأنه ، من يحيط بها ؟
القارئ : ولا أحد
الشيخ : من يحيط بهذه الرحمة منذ أن خلقت الدنيا إلى أن تقول الساعة ؟
الشيخ : ما هي لأحد ، ولا هي خاصة بالبشر أيضاً ،الرسول ضرب مثل حتى في البهائم ، ولا هي بخاصة حتى في البهائم حتى في الحشرات ، أنا بعيني رأيت جحر ذر ، أصابه الماء ، أصابه الماء ، فبدأ الذر ينقل أولاده ، رأيته أنا بعيني ، ينقل أولاده بيضاء ، صغار ، بعد فيهن روح ولا ما فيهن ، لكن صار يجيش يجيش لأن الماء ، تعرفون الماء ، تشربه الأرض يأتي على الحجر يفسده ، لما أحسن بالماء من الداخل بدأن يطلعن ، كل وحدة حاملة ولدها ، هذا أبيض الذي بعد ما اسود هذه رحمة ، نعم ، كل شيء إذا تأملت سبحان الله العظيم يعني رحمة في أولاده شيء عجيب ، فالحاصل إننا نقول هذه الرحمة إلتي في الأرض تتراحم بها الخلائق ، ما يحصيها إلا الله ، يوم القيامة تتضاعف إلى مئة ضعف ، لا بالنسبة لرحمة الله عز وجل الذي وضع الرحمة في الخلائق ، ولا بالنسبة لرحمة الناس بعضهم لبعض
القارئ : ... ذكر فيها في الصفحة الثانية
الشيخ : يقول ما ذكر إلا شوي
القارئ : قوله إن الله خلق الرحمة يوم خلقها مائة رحمة قال ابن الجوزي : " رحمة الله صفة من صفات ذاته وليس هي بمعنى الرقة التي في صفات الآدميين بل ضرب ذلك مثلاً لما يعقل من ذكر الأجزاء ورحمة المخلوقين والمراد أنه أرحم الراحمين " قلت : المراد بالرحمة هنا ما يقع من صفات الفعل كما سأقرره فلا حاجة للتأويل
الشيخ : هو في عنده تأويل رحمة الله عليه ، أقول تحويل هذه الرحمة إلى هذه الصفة إلى الفعل ، هذا ليس بتأويل؟ هذا على فهمه رحمه الله ، القارئ : وقد تقدم في أوائل الأدب جواب آخر مع مباحث حسنة وهو في باب
القارئ : ... قول الكرماني قول إنه حصر المئة هنا من باب التمثيل
الشيخ : من باب التمثيل ، هو على كل حال قريب لكن ما نقدر نقول من باب التمثيل ، الأصل أن الكلام على حقيقته ، لا على سبيل التمثيل ، طيب نقرأ بالبخاري ، ما دام ما جاء قارئنا
القارئ : في صحيحه في كتاب صفات المنافقين وأحكامهم "باب لن يدخل أحد الجنة بعمله " والنسائي في الإيمان " باب الدين " الدين يسر ، قال : حدثنا محمد بن عبد الله ميقل ، حدثنا أبي قال : حدثنا الأعمش ، عن أبي صالح ، عن أبي هريرة رضي الله تعالى عنه قال : قال رسول الله صلى الله عليه وسلم : قاربوا وسددوا واعلموا أنه لن ينجوا أحد منكم بعمله ، قالوا يارسول الله ولا أنت ؟ قال ولا أنا إلا أن يتغمدني الله برحمته ، برحمة منه ، وفضل
القارئ : الرواية الثانية ... خلاص
الشيخ : خلاص ، لن ينجو أحد بعمله هذا اللفظ ،
القارئ : نعم
الشيخ : ما في لن يدخل أحد الجنة بعمله
القارئ : تصير ثابتة حتى على هذه الروايات، تصير ثابتة ... .
الشيخ : بس اختلف المعنى
القارئ : اختلف المعنى الآن
الشيخ : نعم ، حققها أنت أفرغها للأخوة
القارئ : المسألة بسيطة ، بس يرد على ابن القيم فقط
الشيخ : نعم
القارئ : يرد على بن القيم
الشيخ : من
القارئ : المحشي
الشيخ : أنت جزاك الله خير حقق عشان نعرف ابن القيم أصوب من ذلك ، لأن ابن القيم لعله يقول الشيخان . Every mercy that encompasses the seven layers of the earth is intended to signify magnification and multiplication. This expression of magnification has frequently appeared in both the language and the Shari'ah. His statement: “So He retained with Him ninety-nine parts” is narrated in the version of 'Ata' as “and He delayed with Him ninety-nine mercies.” In the version of al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayrah in Muslim, it is narrated as “and He kept with Him all but one of a hundred.” His statement: “and He sent down to the earth one part” is narrated in the version of al-Maqburi as “and He sent down among all His creation mercy.” In the version of 'Ata', it is narrated as “He sent down from it one mercy among the jinn, mankind, and animals.” In the hadith of Salman, it is stated: “So He made one of them in the earth.” Al-Qurtubi said: “This is a text indicating that mercy is intended to mean the object of the will, not the will itself, and that it relates to benefits and blessings.” His statement: “From that part, creation shows mercy to one another, until the horse lifts its hoof from its foal for fear of harming it” is narrated in the version of 'Ata' as “In it, they show compassion to one another, and through it, they show mercy to one another, and through it, wild animals show compassion to their young.” In the hadith of Salman, it is stated: “And through it, the mother shows compassion to her child, and wild animals and birds show compassion to one another.” Ibn Abi Jumrah said: “The horse was specifically mentioned because it is the most intense of the familiar animals whose movement with its young is witnessed by those addressed, and because of the lightness and speed of the horse in moving, yet it avoids causing harm to its foal.” And in the hadith of Salman in Muslim, at its end, there is an addition: “When the Day of Resurrection comes, He will complete it with this mercy to a hundred.” This is an indication that the mercy in the world among creation will be in them on the Day of Resurrection, and they will show mercy to one another through it as well. Al-Muhallab stated this explicitly, saying: “The mercy that Allah created for His servants and placed in their souls in the world is that through which they will forgive one another on the Day of Resurrection regarding their mutual obligations.” He said: “It is possible that Allah will use that mercy in them and have mercy on them through it, in addition to His mercy that encompassed everything, which is an attribute of His Essence, and He has always been described with it; it is that through which He will have mercy on them, in addition to the mercy He created for them.” He said: “It is possible that the mercy He retained with Himself is that with His angels who seek forgiveness for those on earth, because their seeking forgiveness for them indicates that there is mercy in their souls for the people of the earth.” I said: “The summary of his statement is that mercy is of two types: mercy as an attribute of the Essence, which does not multiply, and mercy as an attribute of action, which is what is referred to here. However, in none of the narrations of the hadith is it stated that the mercy with Allah is one; rather, all narrations agree that He has ninety-nine mercies, and the hadith of Salman adds that He will complete it to a hundred on the Day of Resurrection with the mercy in the world, so the multiplication of mercy is with respect to creation.” Al-Qurtubi said: “The implication of this hadith is that Allah knew that the types of blessings He bestows upon His creation are a hundred types, so He bestowed upon them in this world one type, through which their interests were organized and their comforts achieved. When the Day of Resurrection comes, He will complete for His believing servants what remains, reaching a hundred, all for the believers. To this is the reference in His saying, the Exalted: “And He is Most Merciful to the believers.” For “Most Merciful” is from the forms of intensification, above which there is nothing. From this, it is understood that the disbelievers will have no share of mercy, neither of the type of worldly mercies nor otherwise, when all that was in Allah’s knowledge of mercies for the believers is completed. To this is the reference in His saying, the Exalted: “So We will write it for those who fear Allah, the verse.” Al-Kirmani said: “Mercy here is an expression for the power related to conveying good. Power in itself is not limited, and the relation is not limited, but its restriction to a hundred is by way of illustration to facilitate understanding, to diminish what is with creation, and to magnify what is with Allah, Glorified and Exalted is He.” As for the appropriateness of this specific number, al-Qurtubi reported from some commentators that this specific number was used to intend multiplication and exaggeration. He was refuted by saying that the custom of the Arabs did not follow this with a hundred, but rather with seventy, as he said. Ibn Abi Jumrah said: “It is established that the Fire of the Hereafter exceeds the Fire of the world by sixty-nine parts. If each part is matched with a mercy, the mercies increase by thirty parts. From this, it is taken that mercy in the Hereafter is greater than punishment in it. This is supported by his saying: “My mercy overcame My wrath.” I said: “But the appropriateness of the specificity of this number remains. It is possible that the appropriateness of this specific number is because it is like the number of the levels of Paradise, and Paradise is the place of mercy. So it is as if every mercy is opposite a level. And it is established that no one enters Paradise except by the mercy of Allah, the Exalted. So whoever is touched by one mercy from it is the lowest of the people of Paradise in status, and the highest in status is the one for whom all types of mercy are realized.” Ibn Abi Jumrah said: “In the hadith is the bringing of joy to the believers.” The reader: There are two lines remaining. The Shaykh: Two lines. The reader: Three? Complete it? The Shaykh: Complete it, yes. The reader: And Ibn Abi Jumrah said: “In the hadith is the bringing of joy to the believers, because the custom is that the soul completes its joy with what is given to it when it is known from what is promised. And in it is the exhortation to faith and the expansion of hope in the reserved mercies of Allah, the Exalted.” I said: “And it occurred at the end of the hadith of Sa'id al-Maqburi in al-Riqaq: ‘If the disbeliever knew all that is with Allah of mercy, he would not despair of Paradise.’ Muslim isolated it from the path of al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayrah, and its explanation will come there, if Allah wills.” The reader: It was mentioned before. The Shaykh: May Allah have mercy on him. It appears that he sometimes gets forgetful. Sometimes he says “it comes in such-and-such,” or “you go to such-and-such,” saying “it was mentioned before in such-and-such.” The reader: We followed it four times. The Shaykh: Yes. The reader: We followed them in the session four times. The Shaykh: Four times. The reader: It says “it was mentioned before in the sacrifices,” and in the sacrifices it says “it was mentioned before in such-and-such.” The Shaykh: And he didn’t meet it. Allah is the Greatest. O son of Adam. The reader: There is no line, O Shaykh. The Shaykh: What? The reader: Only one line. The Shaykh: In the chapter we are in. The reader: Yes. The Shaykh: Yes, and what does it say? The reader: O Shaykh, the statement of al-Qurtubi that these are types. The Shaykh: That we have now in the chapter we are in. The reader: No, O Shaykh. The Shaykh: From the same context... or he has a share. The reader: And al-Qurtubi, may Allah have mercy on him, said: “The implication of this hadith is that Allah knew that the types of blessings He bestows upon His creation are a hundred types, so He bestowed upon them in this world one type, through which their interests were organized and their comforts achieved.” The Shaykh: Interpreting mercy as blessing is questionable, because the mercy in the creatures is not the blessing. Mercy is what a person finds in his heart. So we say this mercy that encompassed all the creatures on the Day of Resurrection will be multiplied to a hundred, to a hundred, from Allah and from the angels and from the prophets and from those who intercede. Meaning, you don’t need all this effort. The matter is clear. The mercy in our souls now is known to us, or not? It is known. For this reason, the Prophet (peace and blessings be upon him) gave the example of the horse, lifting its hoof from its foal for fear of harming it. This mercy is not giving or generosity or the like. So when we feel that... this mercy, we have mercy on the young, we have mercy on the children, we have mercy on the weak. We say on the Day of Resurrection, regarding the breadth of this mercy that exists in the world, because, who can encompass it? The reader: No one. The Shaykh: Who can encompass this mercy since the world was created until the Hour? The Shaykh: It is not for anyone, nor is it specific to humans either. The Messenger gave an example even with animals. It is not specific even to animals, but even to insects. I saw with my own eyes a nest of ants, water hit it, water hit it, and the ants began to carry their children. I saw it with my own eyes, carrying their children, white, small, whether they had life in them or not, but they began to swarm and swarm because of the water. You know water, the earth drinks it, it comes to the stone and spoils it. When the water was good from the inside, they began to come out, each one carrying its child. This is white, which has not yet turned black. This is mercy, yes. Everything, when you reflect on it, Subhan Allah al-Azim, meaning mercy in its children, something amazing. So the result is that we say this mercy in the earth, by which creation shows mercy to one another, no one can count it except Allah. On the Day of Resurrection, it will be multiplied a hundredfold, not with respect to the mercy of Allah, Mighty and Majestic, who placed mercy in the creatures, nor with respect to the mercy of people for one another. The reader: ... mentioned in it on the second page. The Shaykh: It says only a little was mentioned. The reader: His statement that Allah created mercy when He created it, a hundred mercies. Ibn al-Jawzi said: “The mercy of Allah is an attribute of His Essence, and it is not in the meaning of the softness in the attributes of humans, but that was given as an example of what is understood from the mention of parts and the mercy of the created. And the intended meaning is that He is the Most Merciful of the merciful.” I said: “The intended meaning of mercy here is what occurs from the attributes of action, as I will establish, so there is no need for interpretation.” The Shaykh: He has an interpretation, may Allah have mercy on him. I say, converting this mercy to this attribute to action, is this not interpretation? This is according to his understanding, may Allah have mercy on him. The reader: And it was mentioned before in the beginning of al-Adab, another answer with good discussions, and it is in the chapter. The reader: ... the statement of al-Kirmani, his statement that he restricted the hundred here from the chapter of illustration. The Shaykh: From the chapter of illustration. It is close in any case, but we cannot say from the chapter of illustration. The original is that the speech is on its reality, not by way of illustration. Okay, let us read in al-Bukhari, since our reader did not come. The reader: In his Sahih, in the Book of the Characteristics of the Hypocrites and Their Rulings, “Chapter: No one will enter Paradise by his deed.” And al-Nasa'i in Faith, “Chapter: Religion.” Religion is ease. He said: Muhammad ibn 'Abd Allah Miqal narrated to us, our father narrated to us, al-A'mash narrated to us, from Abu Salih, from Abu Hurayrah, may Allah be pleased with him, who said: The Messenger of Allah (peace and blessings be upon him) said: “Approach and aim straight, and know that no one of you will be saved by his deed.” They said: O Messenger of Allah, not even you? He said: “Not even I, except that Allah covers me with His mercy, with a mercy from Him and a favor.” The reader: The second narration... enough. The Shaykh: Enough. “No one will be saved by his deed” is this wording. The reader: Yes. The Shaykh: There is no “No one will enter Paradise by his deed.” The reader: It becomes established even with these narrations, it becomes established... The Shaykh: But the meaning differed. The reader: The meaning differed now. The Shaykh: Yes. Verify it and transcribe it for the brothers. The reader: The matter is simple, but it responds to Ibn al-Qayyim only. The Shaykh: Yes. The reader: It responds to Ibn al-Qayyim. The Shaykh: From. The reader: The commentator. The Shaykh: You, may Allah reward you with good, verify it so that we know if Ibn al-Qayyim is more correct than that, because Ibn al-Qayyim perhaps says the two Shaykhs.
The Shaykh : Fine, let us read it.
The reader: Yes, Ibn Hajar (may Allah have mercy on him) said in Fath al-Bari, Book of Manners, volume six: “Allah placed mercy in one hundred parts.” Al-Kirmani said: It appears the meaning is complete without the preposition, so perhaps the preposition is superfluous or attached to an omitted word, and there is a type of exaggeration in it, as if he made it an object with a meaning such that nothing of it is lost. And Ibn Abi Jumrah said: It is possible that the Exalted, when He bestowed mercy upon His creation, placed it in one hundred vessels and sent down one of them to the earth. I said: Most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi.
The Shaykh : Do you have the original text?
The reader: O Shaykh, this is a narration.
The Shaykh : A second narration.
The reader: This is the chapter, then he brought the hadith. The chapter “Allah placed mercy in one hundred parts” is al-Bukhari’s heading in the Book of Manners.
The Shaykh : Not the place where we are.
The reader: Yes, O Shaykh, then the hadith was mentioned.
The Shaykh : Yes, what is the wording of the hadith in Manners?
The reader: Al-Bukhari (may Allah have mercy on him) said: Al-Hakam ibn Nafi' al-Baharani narrated to us, saying: Shu'ayb informed us, from al-Zuhri, saying: Sa'id ibn al-Musayyib informed us, that Abu Hurayrah said: I heard the Messenger of Allah (peace and blessings be upon him) say:
Allah divided Mercy into one hundred parts. He kept ninety nine parts with Him and sent down one part to the earth, and because of that, its one single part, His Creations are merciful to each other, so that even the mare lifts up its hoofs away from its baby animal, lest it should trample on it.
جعل الله الرحمة في مئة جزء ، فأمسك عنده تسعة وتسعين جزءاً ، وأنزل في الأرض جزءاً واحداً فمن ذلك الجزء يتراحم الخلق، حتى ترفع الفرس حافرها عن ولدها خشية أن تصيبهAnd Ibn Abi Jumrah said: It is possible that the Exalted, when He bestowed mercy upon His creation, placed it in one hundred vessels and sent down one of them to the earth. I said: Most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi.
The Shaykh : What is “creation”?
The reader: “Omit.”
The Shaykh : “Omit”: with a taa.
The reader: Yes, most of the narrations omit the preposition, like the narration of Sa'id al-Maqburi, from Abu Hurayrah.
The Shaykh : Yes, that is right.
The reader: Like the narration of Sa'id al-Maqburi, from Abu Hurayrah, which comes in the Book of the Hereafter: “Indeed, Allah created mercy on the day He created it as one hundred mercies”. And Muslim, from the narration of Ata' from Abu Hurayrah: “Indeed, Allah has one hundred mercies”. And from the hadith of Salman: “Indeed, Allah created one hundred mercies on the day He created the heavens and the earth, and every mercy is the expanse between the heaven and the earth”.
The Shaykh : Allahu Akbar.
The reader: And al-Qurtubi said: It is possible that the meaning of “created” is “invented” and “brought into existence,” and it is possible that it means “ordained.” And “created” has been used in the meaning of “ordained” in the language of the Arabs. So the meaning would be that Allah manifested His ordaining of that on the day He manifested His ordaining of the heavens and the earth. And his saying: كل رحمة تسع طباق الأرض المراد بها التعظيم والتكثير وقد ورد التعظيم بهذا اللفظ في اللغة والشرع كثيراً ، قوله : فأمسك عنده تسعة وتسعين جزءاً في رواية :عطاء وأخر عنده تسعة وتسعين رحمة وفي رواية العلاء بن عبد الرحمن عن أبيه عن أبي هريرة عند مسلم وخبأ عنده مائة إلا واحدة قوله : وأنزل في الأرض جزءاً واحداً في رواية المقبري وأرسل في خلقه كلهم رحمة وفي رواية عطاء أنزل منها رحمة واحدة بين الجن والإنس والبهائم وفي حديث سلمان فجعل منها في الأرض واحدة ، قال القرطبي هذا نص في أن الرحمة يراد بها متعلق الإرادة لا نفس الإرادة وأنها راجعة إلى المنافع والنعم قوله : فمن ذلك الجزء تتراحم الخلق حتى ترفع الفرس حافرها عن ولدها خشية أن تصيبه في رواية عطاء فيها يتعاطفون وبها يتراحمون وبها تعطف الوحش على ولدها وفي حديث سلمان فبها تعطف الوالدة على ولدها والوحش والطير بعضها على بعض قال بن أبي جمرة : خص الفرس بالذكر لأنها أشد الحيوان المألوف الذي يعاين المخاطبون حركته مع ولده ولما في الفرس من الخفة والسرعة في التنقل ومع ذلك تتجنب أن يصل الضرر منها إلى ولدها ووقع في حديث سلمان عند مسلم في آخره من الزيادة فإذا كان يوم القيامة أكملها بهذه الرحمة مائة وفيه إشارة إلى أن الرحمة التي في الدنيا بين الخلق تكون فيهم يوم القيامة يتراحمون بها أيضاً ، وصرح بذلك المهلب فقال : " الرحمة التي خلقها الله لعباده وجعلها في نفوسهم في الدنيا هي التي يتغافرون بها يوم القيامة التبعات بينهم " قال : " ويجوز أن يستعمل الله تلك الرحمة فيهم فيرحمهم بها سوى رحمته التي وسعت كل شيء وهي التي من صفة ذاته ولم يزل موصوفاً بها فهي التي يرحمهم بها زائداً على الرحمة التي خلقها لهم " قال : " ويجوز أن تكون الرحمة التي أمسكها عند نفسه هي التي عند ملائكته المستغفرين لمن في الأرض لأن استغفارهم لهم دال على أن في نفوسهم الرحمة لأهل الأرض " قلت : وحاصل كلامه أن الرحمة رحمتان : رحمة من صفة الذات وهي لا تتعدد ، ورحمة من صفة الفعل وهي المشار إليها هنا ولكن ليس في شيء من طرق الحديث أن التي عند الله رحمة واحدة بل اتفقت جميع الطرق على أن عنده تسعة وتسعين رحمة وزاد في حديث سلمان أنه يكملها يوم القيامة مائة بالرحمة التي في الدنيا فتعدد الرحمة بالنسبة للخلق ، وقال القرطبي : مقتضى هذا الحديث أن الله علم أن أنواع النعم التي يُنْعم بها على خلقه مائة نوع فأنعم عليهم في هذه الدنيا بنوع واحد انتظمت به مصالحهم وحصلت به مرافقهم فإذا كان يوم القيامة كمل لعباده المؤمنين ما بقي فبلغت مائة وكلها للمؤمنين وإليه الإشارة بقوله تعالى وكان بالمؤمنين رحيما فإن رحيما ، من أبنية المبالغة التي لا شيء فوقها ويفهم من هذا أن الكفار لا يبقى لهم حظ من الرحمة لا من جنس رحمات الدنيا ولا من غيرها إذا كمل كل ما كان في علم الله من الرحمات للمؤمنين وإليه الإشارة بقوله تعالى : فسأكتبها للذين يتقون الآية وقال الكرماني : " الرحمة هنا عبارة عن القدرة المتعلقة بإيصال الخير والقدرة في نفسها غير متناهية والتعلق غير متناه لكن حصره في مائة على سبيل التمثيل تسهيلاً للفهم وتقليلاً لما عند الخلق وتكثيراً لما عند الله سبحانه وتعالى " وأما مناسبة هذا العدد الخاص فحكى القرطبي عن بعض الشراح أن هذا العدد الخاص أطلق لإرادة التكثير والمبالغة فيه وتعقبه بأنه لم تجر عادة العرب بذلك في المائة وإنما جرى في السبعين كذا قال وقال بن أبي جمرة ثبت أن نار الآخرة تفضل نار الدنيا بتسع وستين جزءاً فإذا قوبل كل جزءٍ برحمة زادت الرحمات ثلاثين جزءاً فيؤخذ منه أن الرحمة في الآخرة أكثر من النقمة فيها ويؤيده قوله : غلبت رحمتي غضبي قلت : لكن تبقى مناسبة خصوص هذا العدد فيحتمل أن تكون مناسبة هذا العدد الخاص لكونه مثل عدد درج الجنة والجنة هي محل الرحمة فكان كل
القارئ :فكأن يا شيخ ؟
الشيخ : يصح ما عليها همزة ؟
القارئ : لا ، فكأن كل رحمة بإزاء درجة وقد ثبت أنه لا يدخل أحد الجنة إلا برحمة الله تعالى فمن نالته منها رحمة واحدة كان أدنى أهل الجنة منزلة وأعلاهم منزلة من حصلت له جميع الأنواع من الرحمة ، وقال بن أبي جمرة : في الحديث إدخال السرور على المؤمنين
القارئ : باقي سطرين
الشيخ : سطرين
القارئ : ثلاثة أكمله ؟
الشيخ : كمِّل نعم
القارئ : وقال ابن أبي جمرة : " في الحديث إدخال السرور على المؤمنين لأن العادة أن النفس يكمل فرحها بما وهب لها إذا كان معلوماً مما يكون موعوداً ، وفيه الحث على الإيمان واتساع الرجاء في رحمات الله تعالى المدخرة " قلت : وقد وقع في آخر حديث سعيد المقبري في الرقاق فلو يعلم الكافر بكل ما عند الله من الرحمة لم ييأس من الجنة وأفرده مسلم من طريق العلاء بن عبد الرحمن عن أبيه عن أبي هريرة ويأتي شرحه هناك إن شاء الله تعالى
القارئ : تقدم
الشيخ : رحمه الله الظاهر إنه يحصل له نسيان ، أحياناً يقول يأتي في كذا ، تروح لكذا يقول تقدم في كذا
القارئ : نحن تتبعنا أربع مرات
الشيخ : نعم
القارئ : نحن تتبعناهم في الحلقة أربع مرات
الشيخ : أربع مرات
القارئ : يقول تقدم في الأضاحي ، وفي الأضاحي يقول تقدم في كذا
الشيخ : ولا لقاه ، الله أكبر ،ابن آدم ،
القارئ : ما في سطر ياشيخ
الشيخ : ماذا ؟
القارئ : سطر واحد فقط
قال الشيخ : في الباب الي نحن فيه
القارئ : أي نعم
الشيخ : إيه ، وش يقول ؟
القارئ : يا شيخ قول القرطبي إن هذه أنواع
الشيخ : إلي عندنا الآن في الباب إلي نحن فيه
القارئ : لا يا شيخ : من نفس القرينة ... أو له حظ
القارئ : وقال القرطبي رحمه الله : مقتضى هذا الحديث أن الله علم أن أنواع النعم التي ينعم بها على خلقه مائة نوع فأنعم عليهم في هذه الدنيا بنوع واحد انتظمت به مصالحهم وحصلت به مرافقهم
الشيخ : تفسير رحمة بالنعمة فيها نظر ، لأن الرحمة الي في الخلائق غير النعمة ، رحمة يجدها الإنسان في قلبه ، فنقول هذه الرحمة الي وسعت الخلائق كلها يوم القيامة تتضاعف إلى مئه ، إلى مئه ، من الله ومن الملائكة و ومن النبيين وممن يشفع ، يعني ما تحتاج إلى كل هذا التعب ، المسألة واضحة ، الرحمة التي نفوسنا الآن معروفة لنا ، ولا لأ ؟ معروفة ، ولهذا ضرب النبي عليه الصلاة والسلام مثلا بالفرس ، ترفع حافرها عن ولدها خشية أن تصيبه ، هذه الرحمة ليست هي العطاء أو الفضل أو ما أشبه ذلك ، فنحن إذا أحسسنا أن ... هذه الرحمة ، نرحم الصغار ، نرحم الأولاد ، نرحم الضعفاء ، نقول يوم القيامة على ما في هذه الرحمة الموجودة في الدنيا من السعة ، لأنه ، من يحيط بها ؟
القارئ : ولا أحد
الشيخ : من يحيط بهذه الرحمة منذ أن خلقت الدنيا إلى أن تقول الساعة ؟
الشيخ : ما هي لأحد ، ولا هي خاصة بالبشر أيضاً ،الرسول ضرب مثل حتى في البهائم ، ولا هي بخاصة حتى في البهائم حتى في الحشرات ، أنا بعيني رأيت جحر ذر ، أصابه الماء ، أصابه الماء ، فبدأ الذر ينقل أولاده ، رأيته أنا بعيني ، ينقل أولاده بيضاء ، صغار ، بعد فيهن روح ولا ما فيهن ، لكن صار يجيش يجيش لأن الماء ، تعرفون الماء ، تشربه الأرض يأتي على الحجر يفسده ، لما أحسن بالماء من الداخل بدأن يطلعن ، كل وحدة حاملة ولدها ، هذا أبيض الذي بعد ما اسود هذه رحمة ، نعم ، كل شيء إذا تأملت سبحان الله العظيم يعني رحمة في أولاده شيء عجيب ، فالحاصل إننا نقول هذه الرحمة إلتي في الأرض تتراحم بها الخلائق ، ما يحصيها إلا الله ، يوم القيامة تتضاعف إلى مئة ضعف ، لا بالنسبة لرحمة الله عز وجل الذي وضع الرحمة في الخلائق ، ولا بالنسبة لرحمة الناس بعضهم لبعض
القارئ : ... ذكر فيها في الصفحة الثانية
الشيخ : يقول ما ذكر إلا شوي
القارئ : قوله إن الله خلق الرحمة يوم خلقها مائة رحمة قال ابن الجوزي : " رحمة الله صفة من صفات ذاته وليس هي بمعنى الرقة التي في صفات الآدميين بل ضرب ذلك مثلاً لما يعقل من ذكر الأجزاء ورحمة المخلوقين والمراد أنه أرحم الراحمين " قلت : المراد بالرحمة هنا ما يقع من صفات الفعل كما سأقرره فلا حاجة للتأويل
الشيخ : هو في عنده تأويل رحمة الله عليه ، أقول تحويل هذه الرحمة إلى هذه الصفة إلى الفعل ، هذا ليس بتأويل؟ هذا على فهمه رحمه الله ، القارئ : وقد تقدم في أوائل الأدب جواب آخر مع مباحث حسنة وهو في باب
القارئ : ... قول الكرماني قول إنه حصر المئة هنا من باب التمثيل
الشيخ : من باب التمثيل ، هو على كل حال قريب لكن ما نقدر نقول من باب التمثيل ، الأصل أن الكلام على حقيقته ، لا على سبيل التمثيل ، طيب نقرأ بالبخاري ، ما دام ما جاء قارئنا
القارئ : في صحيحه في كتاب صفات المنافقين وأحكامهم "باب لن يدخل أحد الجنة بعمله " والنسائي في الإيمان " باب الدين " الدين يسر ، قال : حدثنا محمد بن عبد الله ميقل ، حدثنا أبي قال : حدثنا الأعمش ، عن أبي صالح ، عن أبي هريرة رضي الله تعالى عنه قال : قال رسول الله صلى الله عليه وسلم : قاربوا وسددوا واعلموا أنه لن ينجوا أحد منكم بعمله ، قالوا يارسول الله ولا أنت ؟ قال ولا أنا إلا أن يتغمدني الله برحمته ، برحمة منه ، وفضل
القارئ : الرواية الثانية ... خلاص
الشيخ : خلاص ، لن ينجو أحد بعمله هذا اللفظ ،
القارئ : نعم
الشيخ : ما في لن يدخل أحد الجنة بعمله
القارئ : تصير ثابتة حتى على هذه الروايات، تصير ثابتة ... .
الشيخ : بس اختلف المعنى
القارئ : اختلف المعنى الآن
الشيخ : نعم ، حققها أنت أفرغها للأخوة
القارئ : المسألة بسيطة ، بس يرد على ابن القيم فقط
الشيخ : نعم
القارئ : يرد على بن القيم
الشيخ : من
القارئ : المحشي
الشيخ : أنت جزاك الله خير حقق عشان نعرف ابن القيم أصوب من ذلك ، لأن ابن القيم لعله يقول الشيخان . Every mercy that encompasses the seven layers of the earth is intended to signify magnification and multiplication. This expression of magnification has frequently appeared in both the language and the Shari'ah. His statement: “So He retained with Him ninety-nine parts” is narrated in the version of 'Ata' as “and He delayed with Him ninety-nine mercies.” In the version of al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayrah in Muslim, it is narrated as “and He kept with Him all but one of a hundred.” His statement: “and He sent down to the earth one part” is narrated in the version of al-Maqburi as “and He sent down among all His creation mercy.” In the version of 'Ata', it is narrated as “He sent down from it one mercy among the jinn, mankind, and animals.” In the hadith of Salman, it is stated: “So He made one of them in the earth.” Al-Qurtubi said: “This is a text indicating that mercy is intended to mean the object of the will, not the will itself, and that it relates to benefits and blessings.” His statement: “From that part, creation shows mercy to one another, until the horse lifts its hoof from its foal for fear of harming it” is narrated in the version of 'Ata' as “In it, they show compassion to one another, and through it, they show mercy to one another, and through it, wild animals show compassion to their young.” In the hadith of Salman, it is stated: “And through it, the mother shows compassion to her child, and wild animals and birds show compassion to one another.” Ibn Abi Jumrah said: “The horse was specifically mentioned because it is the most intense of the familiar animals whose movement with its young is witnessed by those addressed, and because of the lightness and speed of the horse in moving, yet it avoids causing harm to its foal.” And in the hadith of Salman in Muslim, at its end, there is an addition: “When the Day of Resurrection comes, He will complete it with this mercy to a hundred.” This is an indication that the mercy in the world among creation will be in them on the Day of Resurrection, and they will show mercy to one another through it as well. Al-Muhallab stated this explicitly, saying: “The mercy that Allah created for His servants and placed in their souls in the world is that through which they will forgive one another on the Day of Resurrection regarding their mutual obligations.” He said: “It is possible that Allah will use that mercy in them and have mercy on them through it, in addition to His mercy that encompassed everything, which is an attribute of His Essence, and He has always been described with it; it is that through which He will have mercy on them, in addition to the mercy He created for them.” He said: “It is possible that the mercy He retained with Himself is that with His angels who seek forgiveness for those on earth, because their seeking forgiveness for them indicates that there is mercy in their souls for the people of the earth.” I said: “The summary of his statement is that mercy is of two types: mercy as an attribute of the Essence, which does not multiply, and mercy as an attribute of action, which is what is referred to here. However, in none of the narrations of the hadith is it stated that the mercy with Allah is one; rather, all narrations agree that He has ninety-nine mercies, and the hadith of Salman adds that He will complete it to a hundred on the Day of Resurrection with the mercy in the world, so the multiplication of mercy is with respect to creation.” Al-Qurtubi said: “The implication of this hadith is that Allah knew that the types of blessings He bestows upon His creation are a hundred types, so He bestowed upon them in this world one type, through which their interests were organized and their comforts achieved. When the Day of Resurrection comes, He will complete for His believing servants what remains, reaching a hundred, all for the believers. To this is the reference in His saying, the Exalted: “And He is Most Merciful to the believers.” For “Most Merciful” is from the forms of intensification, above which there is nothing. From this, it is understood that the disbelievers will have no share of mercy, neither of the type of worldly mercies nor otherwise, when all that was in Allah’s knowledge of mercies for the believers is completed. To this is the reference in His saying, the Exalted: “So We will write it for those who fear Allah, the verse.” Al-Kirmani said: “Mercy here is an expression for the power related to conveying good. Power in itself is not limited, and the relation is not limited, but its restriction to a hundred is by way of illustration to facilitate understanding, to diminish what is with creation, and to magnify what is with Allah, Glorified and Exalted is He.” As for the appropriateness of this specific number, al-Qurtubi reported from some commentators that this specific number was used to intend multiplication and exaggeration. He was refuted by saying that the custom of the Arabs did not follow this with a hundred, but rather with seventy, as he said. Ibn Abi Jumrah said: “It is established that the Fire of the Hereafter exceeds the Fire of the world by sixty-nine parts. If each part is matched with a mercy, the mercies increase by thirty parts. From this, it is taken that mercy in the Hereafter is greater than punishment in it. This is supported by his saying: “My mercy overcame My wrath.” I said: “But the appropriateness of the specificity of this number remains. It is possible that the appropriateness of this specific number is because it is like the number of the levels of Paradise, and Paradise is the place of mercy. So it is as if every mercy is opposite a level. And it is established that no one enters Paradise except by the mercy of Allah, the Exalted. So whoever is touched by one mercy from it is the lowest of the people of Paradise in status, and the highest in status is the one for whom all types of mercy are realized.” Ibn Abi Jumrah said: “In the hadith is the bringing of joy to the believers.” The reader: There are two lines remaining. The Shaykh: Two lines. The reader: Three? Complete it? The Shaykh: Complete it, yes. The reader: And Ibn Abi Jumrah said: “In the hadith is the bringing of joy to the believers, because the custom is that the soul completes its joy with what is given to it when it is known from what is promised. And in it is the exhortation to faith and the expansion of hope in the reserved mercies of Allah, the Exalted.” I said: “And it occurred at the end of the hadith of Sa'id al-Maqburi in al-Riqaq: ‘If the disbeliever knew all that is with Allah of mercy, he would not despair of Paradise.’ Muslim isolated it from the path of al-'Ala' ibn 'Abd al-Rahman from his father from Abu Hurayrah, and its explanation will come there, if Allah wills.” The reader: It was mentioned before. The Shaykh: May Allah have mercy on him. It appears that he sometimes gets forgetful. Sometimes he says “it comes in such-and-such,” or “you go to such-and-such,” saying “it was mentioned before in such-and-such.” The reader: We followed it four times. The Shaykh: Yes. The reader: We followed them in the session four times. The Shaykh: Four times. The reader: It says “it was mentioned before in the sacrifices,” and in the sacrifices it says “it was mentioned before in such-and-such.” The Shaykh: And he didn’t meet it. Allah is the Greatest. O son of Adam. The reader: There is no line, O Shaykh. The Shaykh: What? The reader: Only one line. The Shaykh: In the chapter we are in. The reader: Yes. The Shaykh: Yes, and what does it say? The reader: O Shaykh, the statement of al-Qurtubi that these are types. The Shaykh: That we have now in the chapter we are in. The reader: No, O Shaykh. The Shaykh: From the same context... or he has a share. The reader: And al-Qurtubi, may Allah have mercy on him, said: “The implication of this hadith is that Allah knew that the types of blessings He bestows upon His creation are a hundred types, so He bestowed upon them in this world one type, through which their interests were organized and their comforts achieved.” The Shaykh: Interpreting mercy as blessing is questionable, because the mercy in the creatures is not the blessing. Mercy is what a person finds in his heart. So we say this mercy that encompassed all the creatures on the Day of Resurrection will be multiplied to a hundred, to a hundred, from Allah and from the angels and from the prophets and from those who intercede. Meaning, you don’t need all this effort. The matter is clear. The mercy in our souls now is known to us, or not? It is known. For this reason, the Prophet (peace and blessings be upon him) gave the example of the horse, lifting its hoof from its foal for fear of harming it. This mercy is not giving or generosity or the like. So when we feel that... this mercy, we have mercy on the young, we have mercy on the children, we have mercy on the weak. We say on the Day of Resurrection, regarding the breadth of this mercy that exists in the world, because, who can encompass it? The reader: No one. The Shaykh: Who can encompass this mercy since the world was created until the Hour? The Shaykh: It is not for anyone, nor is it specific to humans either. The Messenger gave an example even with animals. It is not specific even to animals, but even to insects. I saw with my own eyes a nest of ants, water hit it, water hit it, and the ants began to carry their children. I saw it with my own eyes, carrying their children, white, small, whether they had life in them or not, but they began to swarm and swarm because of the water. You know water, the earth drinks it, it comes to the stone and spoils it. When the water was good from the inside, they began to come out, each one carrying its child. This is white, which has not yet turned black. This is mercy, yes. Everything, when you reflect on it, Subhan Allah al-Azim, meaning mercy in its children, something amazing. So the result is that we say this mercy in the earth, by which creation shows mercy to one another, no one can count it except Allah. On the Day of Resurrection, it will be multiplied a hundredfold, not with respect to the mercy of Allah, Mighty and Majestic, who placed mercy in the creatures, nor with respect to the mercy of people for one another. The reader: ... mentioned in it on the second page. The Shaykh: It says only a little was mentioned. The reader: His statement that Allah created mercy when He created it, a hundred mercies. Ibn al-Jawzi said: “The mercy of Allah is an attribute of His Essence, and it is not in the meaning of the softness in the attributes of humans, but that was given as an example of what is understood from the mention of parts and the mercy of the created. And the intended meaning is that He is the Most Merciful of the merciful.” I said: “The intended meaning of mercy here is what occurs from the attributes of action, as I will establish, so there is no need for interpretation.” The Shaykh: He has an interpretation, may Allah have mercy on him. I say, converting this mercy to this attribute to action, is this not interpretation? This is according to his understanding, may Allah have mercy on him. The reader: And it was mentioned before in the beginning of al-Adab, another answer with good discussions, and it is in the chapter. The reader: ... the statement of al-Kirmani, his statement that he restricted the hundred here from the chapter of illustration. The Shaykh: From the chapter of illustration. It is close in any case, but we cannot say from the chapter of illustration. The original is that the speech is on its reality, not by way of illustration. Okay, let us read in al-Bukhari, since our reader did not come. The reader: In his Sahih, in the Book of the Characteristics of the Hypocrites and Their Rulings, “Chapter: No one will enter Paradise by his deed.” And al-Nasa'i in Faith, “Chapter: Religion.” Religion is ease. He said: Muhammad ibn 'Abd Allah Miqal narrated to us, our father narrated to us, al-A'mash narrated to us, from Abu Salih, from Abu Hurayrah, may Allah be pleased with him, who said: The Messenger of Allah (peace and blessings be upon him) said: “Approach and aim straight, and know that no one of you will be saved by his deed.” They said: O Messenger of Allah, not even you? He said: “Not even I, except that Allah covers me with His mercy, with a mercy from Him and a favor.” The reader: The second narration... enough. The Shaykh: Enough. “No one will be saved by his deed” is this wording. The reader: Yes. The Shaykh: There is no “No one will enter Paradise by his deed.” The reader: It becomes established even with these narrations, it becomes established... The Shaykh: But the meaning differed. The reader: The meaning differed now. The Shaykh: Yes. Verify it and transcribe it for the brothers. The reader: The matter is simple, but it responds to Ibn al-Qayyim only. The Shaykh: Yes. The reader: It responds to Ibn al-Qayyim. The Shaykh: From. The reader: The commentator. The Shaykh: You, may Allah reward you with good, verify it so that we know if Ibn al-Qayyim is more correct than that, because Ibn al-Qayyim perhaps says the two Shaykhs.