Explanation of the Book: The Beginning of Revelation, Faith, and Knowledge-04a
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The reciter: Abd al-Rahman ibn al-Mubarak narrated to us, saying: Hammad ibn Zayd narrated to us, saying: Ayyub and Yunus narrated to us from al-Hasan from al-Ahnaf ibn Qays, who said: ذهبت لأنصر هذا الرجل فلقيني أبو بكرة فقال : أين تريد ؟. قلت : أنصر هذا الرجل ، قال : ارجع فإني سمعت رسول الله صلى الله عليه وسلم يقول : إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار فقلت : يا رسول الله هذا القاتل فما بال المقتول ؟. قال : إنه كان حريصًا على قتل صاحبه .
الشيخ : البخاري رحمه الله ساق هذا الحديث على طريقة استدلاله في الآية : إذا التقى المسلمان ، مع أنه قد يقول قائل : إنهما كانا مسلمين قبل أن يقتتلا ، لكن كأن البخاري يقول : سماهما مسلمين ، ولم يقل إذا التقا المسلمان كفرا ، بل قال : القائل والمقتول في النار ، ثم هذه الظرفية : في النار ، هل هي ظرفية مصاحبة أو لا ؟.
الجواب : لا ، ما هي مصاحبة ، لأن الذي يرد أنهم من أصحاب النار هم أهلها الذين هم أهلها ولا يخرجون منها ، أما إذا قيل : في النار فقد يخرج كما في قوله : كل ضلالة في النار وقد لا تستلزم الخلود .
وفي هذا الحديث دليل على أن من هم بالشيء وقام بالعمل ولم يدركه يكتب له ، إيش ؟.
يكتب له ما يكتب للعامل إن خيرا فخير ، وإن شرا فشر ، فأحد الرجلين ، بل كل واحد من الرجلين حريص على قتل صاحبه ، وقد بذل ما يستطيع من قتله ولكن لم يحصل له ، فإذا حرص الإنسان على المعصية وبذل ما يستطيع للوصول إليها ولكن عجز ، فإنه يكتب له ، إيش ؟.
وزرها ، وزر عاملها ولا فرق ، وكذلك من هم بالحسنة وسعى لها سعيها ولكن لم يدرك كتب لها أجرها كاملا لقوله تعالى : ومن يخرج من بيته مهاجرا مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع أجره على الله ، نعم .
السائل : قول الله عزوجل : إنما المؤمنون إخوة فأصلحوا بين أخويكم الإشكال لغوي ، الإشكال لغوي ما أدري ، بين أخويكم .
الشيخ : أصلا ما ساقها البخاري ، نحن جئنا به باستطاردنا ، ونقول فيه كما قلنا في هذا .
السائل : لكن يا شيخ كيف نقول ، ما فيه هناك طائفتين ، يعني ما فيه مثنى في الأول حتى نقول باعتبار ...
الشيخ : نعم ، لكن الأخوين باعتبار الجنس ، لأن المراد بالأخوين من ؟، الطائفتان ، الطائفتان ، نعم . I went to support this man, but Abu Bakrah met me and said: Where are you going? I said: To support this man. He said: Go back, for I heard the Messenger of Allah (peace and blessings be upon him) say: When two Muslims meet with their swords, both the killer and the killed are in the Fire. I said: O Messenger of Allah, what about the killer? He said: As for the killed, he was eager to kill his companion. The Shaykh: al-Bukhari (may Allah have mercy on him) presented this hadith in accordance with his method of reasoning regarding the verse: "When two Muslims meet with their swords," although one might say that they were Muslims before they fought each other. But it is as if al-Bukhari is saying: He called them Muslims, and he did not say "when two Muslims meet in disbelief," but rather he said: "The killer and the killed are in the Fire." Then, regarding this prepositional phrase: "in the Fire," is it a concomitant circumstance or not? The answer is: No, it is not concomitant, because those who are described as being among the people of the Fire are its inhabitants, those who are its inhabitants and do not come out of it. But if it is said "in the Fire," one may come out, as in the saying: "Every misguidance is in the Fire," which does not necessarily imply eternal abode. In this hadith is evidence that whoever intends a thing and performs the action but does not achieve it, what is written for him? What is written for the doer: if it is good, then it is good, and if it is evil, then it is evil. So one of the two men, indeed each of the two men, was eager to kill his companion, and he exerted what he could to kill him, but it did not happen for him. So if a person is eager for a sin and exerts what he can to reach it but is unable to, what is written for him? Its sin, and the sin of the one who committed it, with no difference. Likewise, whoever intends a good deed and strives for it with its effort but does not achieve it, its full reward is written for him, by the saying of Allah the Exalted: "And whoever leaves his home emigrating to Allah and His Messenger, then death overtakes him, his reward has already fallen upon Allah." Yes. The questioner: The saying of Allah the Exalted: "The believers are but brothers, so make settlement between your two brothers." The issue is linguistic, the issue is linguistic, I do not know, "between your two brothers." The Shaykh: Originally, al-Bukhari did not present it; we brought it up in our additional discussion, and we say about it what we said about this. The questioner: But O Shaykh, how do we say it, there are not two parties there, meaning there is no dual in the first instance so that we say considering... The Shaykh: Yes, but the two brothers are considered in terms of the generic, because the intended meaning of the two brothers is whom? The two parties, the two parties, yes.
الشيخ : البخاري رحمه الله ساق هذا الحديث على طريقة استدلاله في الآية : إذا التقى المسلمان ، مع أنه قد يقول قائل : إنهما كانا مسلمين قبل أن يقتتلا ، لكن كأن البخاري يقول : سماهما مسلمين ، ولم يقل إذا التقا المسلمان كفرا ، بل قال : القائل والمقتول في النار ، ثم هذه الظرفية : في النار ، هل هي ظرفية مصاحبة أو لا ؟.
الجواب : لا ، ما هي مصاحبة ، لأن الذي يرد أنهم من أصحاب النار هم أهلها الذين هم أهلها ولا يخرجون منها ، أما إذا قيل : في النار فقد يخرج كما في قوله : كل ضلالة في النار وقد لا تستلزم الخلود .
وفي هذا الحديث دليل على أن من هم بالشيء وقام بالعمل ولم يدركه يكتب له ، إيش ؟.
يكتب له ما يكتب للعامل إن خيرا فخير ، وإن شرا فشر ، فأحد الرجلين ، بل كل واحد من الرجلين حريص على قتل صاحبه ، وقد بذل ما يستطيع من قتله ولكن لم يحصل له ، فإذا حرص الإنسان على المعصية وبذل ما يستطيع للوصول إليها ولكن عجز ، فإنه يكتب له ، إيش ؟.
وزرها ، وزر عاملها ولا فرق ، وكذلك من هم بالحسنة وسعى لها سعيها ولكن لم يدرك كتب لها أجرها كاملا لقوله تعالى : ومن يخرج من بيته مهاجرا مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع أجره على الله ، نعم .
السائل : قول الله عزوجل : إنما المؤمنون إخوة فأصلحوا بين أخويكم الإشكال لغوي ، الإشكال لغوي ما أدري ، بين أخويكم .
الشيخ : أصلا ما ساقها البخاري ، نحن جئنا به باستطاردنا ، ونقول فيه كما قلنا في هذا .
السائل : لكن يا شيخ كيف نقول ، ما فيه هناك طائفتين ، يعني ما فيه مثنى في الأول حتى نقول باعتبار ...
الشيخ : نعم ، لكن الأخوين باعتبار الجنس ، لأن المراد بالأخوين من ؟، الطائفتان ، الطائفتان ، نعم . I went to support this man, but Abu Bakrah met me and said: Where are you going? I said: To support this man. He said: Go back, for I heard the Messenger of Allah (peace and blessings be upon him) say: When two Muslims meet with their swords, both the killer and the killed are in the Fire. I said: O Messenger of Allah, what about the killer? He said: As for the killed, he was eager to kill his companion. The Shaykh: al-Bukhari (may Allah have mercy on him) presented this hadith in accordance with his method of reasoning regarding the verse: "When two Muslims meet with their swords," although one might say that they were Muslims before they fought each other. But it is as if al-Bukhari is saying: He called them Muslims, and he did not say "when two Muslims meet in disbelief," but rather he said: "The killer and the killed are in the Fire." Then, regarding this prepositional phrase: "in the Fire," is it a concomitant circumstance or not? The answer is: No, it is not concomitant, because those who are described as being among the people of the Fire are its inhabitants, those who are its inhabitants and do not come out of it. But if it is said "in the Fire," one may come out, as in the saying: "Every misguidance is in the Fire," which does not necessarily imply eternal abode. In this hadith is evidence that whoever intends a thing and performs the action but does not achieve it, what is written for him? What is written for the doer: if it is good, then it is good, and if it is evil, then it is evil. So one of the two men, indeed each of the two men, was eager to kill his companion, and he exerted what he could to kill him, but it did not happen for him. So if a person is eager for a sin and exerts what he can to reach it but is unable to, what is written for him? Its sin, and the sin of the one who committed it, with no difference. Likewise, whoever intends a good deed and strives for it with its effort but does not achieve it, its full reward is written for him, by the saying of Allah the Exalted: "And whoever leaves his home emigrating to Allah and His Messenger, then death overtakes him, his reward has already fallen upon Allah." Yes. The questioner: The saying of Allah the Exalted: "The believers are but brothers, so make settlement between your two brothers." The issue is linguistic, the issue is linguistic, I do not know, "between your two brothers." The Shaykh: Originally, al-Bukhari did not present it; we brought it up in our additional discussion, and we say about it what we said about this. The questioner: But O Shaykh, how do we say it, there are not two parties there, meaning there is no dual in the first instance so that we say considering... The Shaykh: Yes, but the two brothers are considered in terms of the generic, because the intended meaning of the two brothers is whom? The two parties, the two parties, yes.