Explanation of the Book: The Beginning of Revelation, Faith, and Knowledge-05b
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The reader: Mas'ud narrated to us, saying: Isma'il ibn Ibrahim narrated to us, saying: Abu Hayyan al-Taymi informed us from Abu Zar'ah from Abu Hurayrah, who said: .
The Shaykh : Yes.
The questioner : Jibril came to him.
The Shaykh : I have Jibril, do you have a man?
The reader: Yes, a man.
The Shaykh : No, we have Jibril, did the commentary not speak about it?
The reader: "A man came to him, meaning an angel in the form of a man. In the tafsir of the author, it says: 'When a man came walking.' And from Abu Farwah: 'We were sitting with him when a man approached, the most beautiful of people in face and the most pleasant of people in scent, as if his clothes had not been touched by dirt.' And from Muslim, through the route of Kahmas, in the hadith of 'Umar: 'While we were one day with the Messenger of Allah (peace and blessings be upon him), a man appeared to us, intensely white in his clothes and intensely black in his hair.' And in a narration of Ibn Hibban: 'black in his beard'. But Shaykh, there is nothing.
The Shaykh: But, this, it seems our copy is wrong.
The questioner : ...
The Shaykh : Here,
The questioner : ...
The Shaykh : A copy, who said it?
The questioner : ...
The Shaykh : Al-'Ayni?
The questioner : ...
The Shaykh : And what does he say?
The questioner : ...
The Shaykh : This is what Muslim said, it appears that you...
The questioner : Here, Shaykh, al-Qastallani says, may Allah reward you: "A man came to him, meaning an angel in the form of a man, and this is the narration of the four. And in a narration in the original text of the Venetian edition, it is 'Jibril'.
The Shaykh : Kahi?
The questioner : Yes.
The Shaykh : And what does kahi mean?
The questioner : Like.
The Shaykh : Yes.
The questioner : I do not have 'like' in my copy, I have 'kahi Jibril'.
The Shaykh : Kahi.
The questioner : Yes, in a narration.
The Shaykh : In any case, in Muslim: رجل شديد بياض الثياب ، ثم قال في النهاية ، هذا جبريل أتاكم ، الظاهر : فأتاه رجل أصح ، تصحح : فأتاه رجل ، نعم .
القارئ : فأتاه رجل فقال : ما الإيمان ؟. قال : الإيمان أن تؤمن بالله وملائكته وبلقائه ورسله وتؤمن بالبعث ، قال : ما الإسلام ؟. قال : الإسلام أن تعبد الله ولا تشرك به شيئًا وتقيم الصلاة وتؤدي الزكاة المفروضة وتصوم رمضان ، قال : ما الإحسان ؟. قال : أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك ، قال : متى الساعة ؟. قال : ما المسئول عنها بأعلم من السائل ، وسأخبرك عن أشراطها : إذا ولدت الأمة ربها وإذا تطاول رعاة الإبل البهم في البنيان في خمس لا يعلمهن إلا الله ، ثم تلا النبي صلى الله عليه وسلم : إن الله عنده علم الساعة الآية ، ثم أدبر فقال : ردوه ، فلم يروا شيئًا ، فقال : هذا جبريل جاء يعلم الناس دينهم .
قال أبو عبد الله : جعل ذلك كله من الإيمان .
الشيخ : هذا يخالف السياق الذي في صحيح مسلم من حيث الترتيب ، ومن حيث بعض الكلمات : أن تؤمن بالله وملائكته ولقائه ورسله وتؤمن بالعبث سقط من هنا ركنان : وهما الإيمان بالكتب ، والإيمان بالقدر ، وزيد واحد وهو الإيمان باللقاء ، والمراد باللقاء هنا لقاء المحاسبة لقوله تعالى : يا أيها الإنسان إنك كادح إلى ربك كدحا فملاقيه فأما من أوتي كتابه بيمينه إلخ وليس المراد اللقاء بالبعث ، لأن البعث صرح به ، قال : وتؤمن بالبعث ، والبعث هو الإخراج ، إخراج الناس من قبورهم .
قال : ما الإسلام ؟. قال : أن تعبد الله ولا تشرك به شيئا وسقط منها شهادة أن محمدا رسول الله ، أما شهادة أن لا إله إلا الله فتضمنها قوله : أن تعبد الله ولا تشرك به شيئا ، ولا تشرك به ، وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان وسقط أيضا الحج ، وهذا يدل على أن هذا السياق ... ، والسياق التام المنضبط ، سياق رواية مسلم رحمه الله .
قال : ما الإحسان ؟. قال : أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك ، يعني أن تعبد الله عبادة كأنك تراه ، فإن لم تكن تراه فإنه يراك ، ومعلوم أننا لا نراه ، فقوله : فإن لم تكن تراه يعني : فإن لم تعبده كأنك تراه فإنه يراك ، وهاتان المرتبتان في الإحسان :
المرتبة الأولى : أن تعبد الله عبادة طلب يتضمنها قوله : كأنك تراه ، لأن من رأى المحبوب طلبه .
والثاني : عبادة هرب ، لقوله : فإن لم تكن تراه فإنه يراك ولن تفوته ، فيكون الإحسان على هذا مرتبتين .
قال : متى الساعة ؟. قال : ما المسئول عنها بأعلم من السائل يعني أنا لا علم لي بها وأنت كذلك لا علم لك بها وسأخبرك عن أشراطها وفي لفظ رواية مسلم : أخبرني عن أشراطها ، والأشراط العلامات ، قال عليه الصلاة والسلام : إذا ولدت الأمة ربها ، إذا ولدت الأمة ربها ، فما معنى ولدت ربها ؟.
قال العلماء إن السرية إذا وطئها سيدها وأتت بولد صار هذا الولد حرا ، وهو بضعة من ، مِن منَ ؟.
من سيدها ، فيكون سيدا لها باعتبار أن أباه سيد لها ، لكن هذا المعنى وإن كان وجيها من حيث اللفظ ، ولكن من حيث المعنى أمر لا يستغرب ، كل أمة استولدها سيدها فإن ولدها يكون حرا .
لكن قالوا إن هذا كناية عن أن هذا الولد يكون مالكا لها أي أميرا أو ملكا أو ما أشبه ذلك ، وهو كناية عن كثرة السراري . عندك شرح لها ؟.
السائل : ...
الشيخ : نعم ، شف يا مصطفى .
القارئ : إذا ولدت ؟.
الشيخ : نعم . A man intensely white in his clothes, then he said at the end: This is Jibril who came to you. The apparent: 'A man came to him' is more correct. Correct it: 'A man came to him', yes. The reader: A man came to him and said: What is faith? He said: Faith is that you believe in Allah, His angels, His meeting, His messengers, and that you believe in the resurrection. He said: What is Islam? He said: Islam is that you worship Allah and associate nothing with Him, establish the prayer, pay the prescribed zakah, and fast in Ramadan. He said: What is ihsan? He said: Ihsan is that you worship Allah as if you see Him, and if you do not see Him, then He sees you. He said: When is the Hour? He said: The one asked about it knows no more than the one asking, and I will inform you of its signs: when a slave woman gives birth to her master, and when the shepherds of the camels, the barefoot ones, compete in building tall structures. In five matters that no one knows except Allah. Then the Prophet (peace and blessings be upon him) recited: "Indeed, Allah has knowledge of the Hour..." Then he turned away and said: Call him back. But they saw nothing. He said: This is Jibril who came to teach people their religion. Abu 'Abdullah said: He made all of that part of faith. The Shaykh: This contradicts the context in Sahih Muslim in terms of order and in terms of some words: 'that you believe in Allah, His angels, His meeting, His messengers, and that you believe in the resurrection'—two pillars are missing here: they are belief in the books and belief in the divine decree. And one was added, which is belief in the meeting. The intended meaning of the meeting here is the meeting of the Reckoning, as Allah the Exalted said: "O man, you are laboring toward your Lord with labor, then you will meet Him. Then as for he who is given his book in his right hand..." And the intended meaning is not the meeting by the resurrection, because the resurrection is explicitly mentioned, he said: 'and that you believe in the resurrection', and the resurrection is the bringing out, bringing out people from their graves. He said: What is Islam? He said: That you worship Allah and associate nothing with Him, and the testimony that Muhammad is the Messenger of Allah is missing from it. As for the testimony that there is no god but Allah, it is included in his saying: 'that you worship Allah and associate nothing with Him', and associate nothing with Him, and establish the prayer, and give the prescribed zakah, and fast in Ramadan, and Hajj is also missing. And this indicates that this context... and the complete, regulated context is the context of the narration of Muslim (may Allah have mercy on him). He said: What is ihsan? He said: That you worship Allah as if you see Him, and if you do not see Him, then He sees you. Meaning that you worship Allah with a worship as if you see Him, and if you do not see Him, then He sees you. And it is known that we do not see Him, so his saying: 'and if you do not see Him' means: 'and if you do not worship Him as if you see Him, then He sees you'. And these two levels in ihsan: the first level: that you worship Allah with a worship of seeking, which is included in his saying: 'as if you see Him', because one who sees the beloved seeks Him. And the second: worship of fleeing, due to his saying: 'and if you do not see Him, then He sees you', and you will not escape Him. So ihsan is, on this, two levels. He said: When is the Hour? He said: The one asked about it knows no more than the one asking, meaning I have no knowledge of it, and you likewise have no knowledge of it. And I will inform you of its signs. And in the wording of the narration of Muslim: 'Inform me of its signs'. And the signs are the indicators. He (peace and blessings be upon him) said: When a slave woman gives birth to her master. When a slave woman gives birth to her master, what is the meaning of giving birth to her master? The scholars said: if a slave woman is mounted by her master and she gives birth to a child, this child becomes free, and he is a part of, from whom? From her master, so he becomes her master in the sense that his father is her master. But this meaning, although it is sound in terms of wording, in terms of meaning it is not strange, every slave woman whom her master mounts, her child becomes free. But they said that this is an allusion to the fact that this child becomes her owner, i.e., an amir or a king or something similar, and it is an allusion to the abundance of concubines. Do you have a commentary on it? The questioner: ... The Shaykh: Yes, look, Mustafa. The reader: When a slave woman gives birth? The Shaykh: Yes.
The Prophet (peace and blessings be upon him) was one day facing the people when a man came to him and said: What is faith? He said: Faith is that you believe in Allah
كان النبي صلى الله عليه وسلم بارزًا يومًا للناس فأتاه رجل فقال : ما الإيمان ؟. قال : الإيمان أن تؤمن باللهThe Shaykh : Yes.
The questioner : Jibril came to him.
The Shaykh : I have Jibril, do you have a man?
The reader: Yes, a man.
The Shaykh : No, we have Jibril, did the commentary not speak about it?
The reader: "A man came to him, meaning an angel in the form of a man. In the tafsir of the author, it says: 'When a man came walking.' And from Abu Farwah: 'We were sitting with him when a man approached, the most beautiful of people in face and the most pleasant of people in scent, as if his clothes had not been touched by dirt.' And from Muslim, through the route of Kahmas, in the hadith of 'Umar: 'While we were one day with the Messenger of Allah (peace and blessings be upon him), a man appeared to us, intensely white in his clothes and intensely black in his hair.' And in a narration of Ibn Hibban: 'black in his beard'. But Shaykh, there is nothing.
The Shaykh: But, this, it seems our copy is wrong.
The questioner : ...
The Shaykh : Here,
The questioner : ...
The Shaykh : A copy, who said it?
The questioner : ...
The Shaykh : Al-'Ayni?
The questioner : ...
The Shaykh : And what does he say?
The questioner : ...
The Shaykh : This is what Muslim said, it appears that you...
The questioner : Here, Shaykh, al-Qastallani says, may Allah reward you: "A man came to him, meaning an angel in the form of a man, and this is the narration of the four. And in a narration in the original text of the Venetian edition, it is 'Jibril'.
The Shaykh : Kahi?
The questioner : Yes.
The Shaykh : And what does kahi mean?
The questioner : Like.
The Shaykh : Yes.
The questioner : I do not have 'like' in my copy, I have 'kahi Jibril'.
The Shaykh : Kahi.
The questioner : Yes, in a narration.
The Shaykh : In any case, in Muslim: رجل شديد بياض الثياب ، ثم قال في النهاية ، هذا جبريل أتاكم ، الظاهر : فأتاه رجل أصح ، تصحح : فأتاه رجل ، نعم .
القارئ : فأتاه رجل فقال : ما الإيمان ؟. قال : الإيمان أن تؤمن بالله وملائكته وبلقائه ورسله وتؤمن بالبعث ، قال : ما الإسلام ؟. قال : الإسلام أن تعبد الله ولا تشرك به شيئًا وتقيم الصلاة وتؤدي الزكاة المفروضة وتصوم رمضان ، قال : ما الإحسان ؟. قال : أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك ، قال : متى الساعة ؟. قال : ما المسئول عنها بأعلم من السائل ، وسأخبرك عن أشراطها : إذا ولدت الأمة ربها وإذا تطاول رعاة الإبل البهم في البنيان في خمس لا يعلمهن إلا الله ، ثم تلا النبي صلى الله عليه وسلم : إن الله عنده علم الساعة الآية ، ثم أدبر فقال : ردوه ، فلم يروا شيئًا ، فقال : هذا جبريل جاء يعلم الناس دينهم .
قال أبو عبد الله : جعل ذلك كله من الإيمان .
الشيخ : هذا يخالف السياق الذي في صحيح مسلم من حيث الترتيب ، ومن حيث بعض الكلمات : أن تؤمن بالله وملائكته ولقائه ورسله وتؤمن بالعبث سقط من هنا ركنان : وهما الإيمان بالكتب ، والإيمان بالقدر ، وزيد واحد وهو الإيمان باللقاء ، والمراد باللقاء هنا لقاء المحاسبة لقوله تعالى : يا أيها الإنسان إنك كادح إلى ربك كدحا فملاقيه فأما من أوتي كتابه بيمينه إلخ وليس المراد اللقاء بالبعث ، لأن البعث صرح به ، قال : وتؤمن بالبعث ، والبعث هو الإخراج ، إخراج الناس من قبورهم .
قال : ما الإسلام ؟. قال : أن تعبد الله ولا تشرك به شيئا وسقط منها شهادة أن محمدا رسول الله ، أما شهادة أن لا إله إلا الله فتضمنها قوله : أن تعبد الله ولا تشرك به شيئا ، ولا تشرك به ، وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان وسقط أيضا الحج ، وهذا يدل على أن هذا السياق ... ، والسياق التام المنضبط ، سياق رواية مسلم رحمه الله .
قال : ما الإحسان ؟. قال : أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك ، يعني أن تعبد الله عبادة كأنك تراه ، فإن لم تكن تراه فإنه يراك ، ومعلوم أننا لا نراه ، فقوله : فإن لم تكن تراه يعني : فإن لم تعبده كأنك تراه فإنه يراك ، وهاتان المرتبتان في الإحسان :
المرتبة الأولى : أن تعبد الله عبادة طلب يتضمنها قوله : كأنك تراه ، لأن من رأى المحبوب طلبه .
والثاني : عبادة هرب ، لقوله : فإن لم تكن تراه فإنه يراك ولن تفوته ، فيكون الإحسان على هذا مرتبتين .
قال : متى الساعة ؟. قال : ما المسئول عنها بأعلم من السائل يعني أنا لا علم لي بها وأنت كذلك لا علم لك بها وسأخبرك عن أشراطها وفي لفظ رواية مسلم : أخبرني عن أشراطها ، والأشراط العلامات ، قال عليه الصلاة والسلام : إذا ولدت الأمة ربها ، إذا ولدت الأمة ربها ، فما معنى ولدت ربها ؟.
قال العلماء إن السرية إذا وطئها سيدها وأتت بولد صار هذا الولد حرا ، وهو بضعة من ، مِن منَ ؟.
من سيدها ، فيكون سيدا لها باعتبار أن أباه سيد لها ، لكن هذا المعنى وإن كان وجيها من حيث اللفظ ، ولكن من حيث المعنى أمر لا يستغرب ، كل أمة استولدها سيدها فإن ولدها يكون حرا .
لكن قالوا إن هذا كناية عن أن هذا الولد يكون مالكا لها أي أميرا أو ملكا أو ما أشبه ذلك ، وهو كناية عن كثرة السراري . عندك شرح لها ؟.
السائل : ...
الشيخ : نعم ، شف يا مصطفى .
القارئ : إذا ولدت ؟.
الشيخ : نعم . A man intensely white in his clothes, then he said at the end: This is Jibril who came to you. The apparent: 'A man came to him' is more correct. Correct it: 'A man came to him', yes. The reader: A man came to him and said: What is faith? He said: Faith is that you believe in Allah, His angels, His meeting, His messengers, and that you believe in the resurrection. He said: What is Islam? He said: Islam is that you worship Allah and associate nothing with Him, establish the prayer, pay the prescribed zakah, and fast in Ramadan. He said: What is ihsan? He said: Ihsan is that you worship Allah as if you see Him, and if you do not see Him, then He sees you. He said: When is the Hour? He said: The one asked about it knows no more than the one asking, and I will inform you of its signs: when a slave woman gives birth to her master, and when the shepherds of the camels, the barefoot ones, compete in building tall structures. In five matters that no one knows except Allah. Then the Prophet (peace and blessings be upon him) recited: "Indeed, Allah has knowledge of the Hour..." Then he turned away and said: Call him back. But they saw nothing. He said: This is Jibril who came to teach people their religion. Abu 'Abdullah said: He made all of that part of faith. The Shaykh: This contradicts the context in Sahih Muslim in terms of order and in terms of some words: 'that you believe in Allah, His angels, His meeting, His messengers, and that you believe in the resurrection'—two pillars are missing here: they are belief in the books and belief in the divine decree. And one was added, which is belief in the meeting. The intended meaning of the meeting here is the meeting of the Reckoning, as Allah the Exalted said: "O man, you are laboring toward your Lord with labor, then you will meet Him. Then as for he who is given his book in his right hand..." And the intended meaning is not the meeting by the resurrection, because the resurrection is explicitly mentioned, he said: 'and that you believe in the resurrection', and the resurrection is the bringing out, bringing out people from their graves. He said: What is Islam? He said: That you worship Allah and associate nothing with Him, and the testimony that Muhammad is the Messenger of Allah is missing from it. As for the testimony that there is no god but Allah, it is included in his saying: 'that you worship Allah and associate nothing with Him', and associate nothing with Him, and establish the prayer, and give the prescribed zakah, and fast in Ramadan, and Hajj is also missing. And this indicates that this context... and the complete, regulated context is the context of the narration of Muslim (may Allah have mercy on him). He said: What is ihsan? He said: That you worship Allah as if you see Him, and if you do not see Him, then He sees you. Meaning that you worship Allah with a worship as if you see Him, and if you do not see Him, then He sees you. And it is known that we do not see Him, so his saying: 'and if you do not see Him' means: 'and if you do not worship Him as if you see Him, then He sees you'. And these two levels in ihsan: the first level: that you worship Allah with a worship of seeking, which is included in his saying: 'as if you see Him', because one who sees the beloved seeks Him. And the second: worship of fleeing, due to his saying: 'and if you do not see Him, then He sees you', and you will not escape Him. So ihsan is, on this, two levels. He said: When is the Hour? He said: The one asked about it knows no more than the one asking, meaning I have no knowledge of it, and you likewise have no knowledge of it. And I will inform you of its signs. And in the wording of the narration of Muslim: 'Inform me of its signs'. And the signs are the indicators. He (peace and blessings be upon him) said: When a slave woman gives birth to her master. When a slave woman gives birth to her master, what is the meaning of giving birth to her master? The scholars said: if a slave woman is mounted by her master and she gives birth to a child, this child becomes free, and he is a part of, from whom? From her master, so he becomes her master in the sense that his father is her master. But this meaning, although it is sound in terms of wording, in terms of meaning it is not strange, every slave woman whom her master mounts, her child becomes free. But they said that this is an allusion to the fact that this child becomes her owner, i.e., an amir or a king or something similar, and it is an allusion to the abundance of concubines. Do you have a commentary on it? The questioner: ... The Shaykh: Yes, look, Mustafa. The reader: When a slave woman gives birth? The Shaykh: Yes.