82 - Kader
Abdullah b. Ömer r.a.'den şöyle rivayet edilmiştir: Doğru sözlü olan ve söyledikleri tasdik edilen Nebi Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Her biriniz annesinin karnında kırk günde bir araya getirilir. Daha sonra bunun gibi (kırk gün içinde) bir alaka olur. Daha sonra bunun gibi (kırk günde) bir çiğnemlik et olur. Daha sonra Allah bir melek gönderir ve ona dört şey emredilir: O kişinin rızkı, eceli, bedbaht mı mutlu mu olacağı. Daha sonra ona ruh üfler. Allah'a yemin ederim ki sizden biri -ya da bir adam- cehennem ehlinin amelini işler, cehennem ile arasında sadece bir arşın ya da bir kulaç mesafe kalır. Bu arada yazgı galip gelir, o da cennet ehlinin amelini işler ve cennete girer. Bir adam da cennet ehlinin am elini işler, cennet ile arasında sadece bir arşın ya da bir kulaç mesafe kalır. Bu arada yazgı galip gelir, o da cehennem ehlinin amelini işler ve cehenneme girer
Abu Dharr (may Allah be pleased with him) narrated: One night I went out and found the Messenger of Allah (peace and blessings be upon him) walking alone with no one accompanying him. Abu Dharr said: I thought he did not want anyone to walk with him. So I began walking in the shadow of the moon. The Messenger of Allah (peace and blessings be upon him) turned and saw me and said: "Who is that?" I said: "It is Abu Dharr — may Allah make me your ransom!" The Messenger of Allah (peace and blessings be upon him) called out: "O Abu Dharr! Come!" Abu Dharr said: So I walked with him for a while. The Messenger of Allah (peace and blessings be upon him) said: "Those who accumulate wealth constantly are those who will have the least reward on the Day of Resurrection — except for one whom Allah has given wealth and who then gives it to his right, his left, in front of him, and behind him, and does good with it." Abu Dharr continued: Then the Messenger of Allah (peace and blessings be upon him) had me sit down in a stony open ground and said: "Sit here until I return." Abu Dharr continued: He then went off into the rocky stony terrain until I could no longer see him, and his return took quite a long time — he was gone for a good while. Then I heard him coming back, and as he came he was saying: "Even if he steals, commits adultery, and drinks wine?" Abu Dharr continued: When the Messenger of Allah (peace and blessings be upon him) returned, I could not restrain myself and said: "O Prophet of Allah — may Allah make me your ransom! You were speaking with someone at the edge of the stony ground, yet I did not hear anyone replying to you." He said: "That was Jibril (peace be upon him). He came to me near the Harra and said: 'Give your nation the glad tidings that whoever dies without associating anything with Allah shall enter Paradise!' I said: 'O Jibril! Even if he steals, commits adultery, and drinks wine?' He said: 'Yes.' I said again: 'Even if he steals, commits adultery, and drinks wine?' He said: 'Yes, even if he has drunk wine.'
Fath al-Bari Commentary:
"Those who accumulate (wealth without spending it in the way of Allah) are those who diminish (their reward)." The "diminishment" referred to in the hadith is the diminishment of reward. Anything with little reward is a loss and a deficit relative to that which carries abundant reward.
"Whoever desires the life of this world and its adornments — We shall pay them in full for their deeds therein, and they will not be deprived therein." (Hud, 11:15). Scholars have differed regarding the meaning of this verse. According to some, the verse is general and applies to both disbelievers and hypocritical Muslims whose deeds are motivated by showing off. Muawiya cited this verse as evidence for the authenticity of the marfu' hadith of Abu Hurayra concerning the mujahid, the reciter of the Qur'an, and the one who gives charity — in which Allah will say to each of them on the Day of Judgment: "You did this so that it would be said of you such-and-such." Muawiya wept upon hearing this hadith and then recited the above verse. Al-Tirmidhi narrated this hadith at length, and its basis is found in Muslim
According to others, the verse applies specifically to disbelievers, because the verse that follows it contains a restriction: "Those are the ones for whom there is nothing in the Hereafter but the Fire." (Hud, 11:16). The general outcome for a believer is entry into Paradise — either through intercession or through unconditional pardon. The threat of being cast into Hell and having one's deeds voided and rendered null is applicable only to the disbeliever. A response to this view was given: the threat pertains specifically to the deed that contains ostentation (riya). Such a deed will receive its due recompense — unless Allah pardons it — but this does not mean that all of the person's other righteous deeds, which are free from riya, will be nullified. In short, whoever seeks a worldly reward for his deed will have it given to him in advance. However, since he directed his intention solely toward the world and turned away from the Hereafter, he will face punishment for that.
"We shall pay them in full for their deeds therein" — the generality of this expression applies specifically to the one for whom Allah has decreed such a thing, because Allah says in another verse: "Whoever desires the fleeting life, We hasten for him therein whatever We will — to whom We please." (Al-Isra, 17:18). The unrestricted expression is thus interpreted in accordance with this qualification. Likewise, the unrestricted statement in the verse: "Whoever desires the harvest of the Hereafter, We increase for him his harvest. And whoever desires the harvest of this world, We give him thereof, but he will have no share in the Hereafter." (Al-Shura, 42:20) — is interpreted in the same way
With this explanation, the problem raised by one view resolves itself on its own: Some disbelievers are poor in this world and do not have the wealth, health, or long life they desire. Indeed, there may be those who are entirely deprived of all these things — resembling those described by the verse: "He has lost both this world and the Hereafter. That is indeed a manifest loss." (Al-Hajj, 22:11).
As for the connection between the verse and the hadith cited within it: the hadith indicates that the threat contained in the verse, as it applies to Muslims for whom the threat is relevant, should be interpreted as referring to a temporary period — not eternity. For the hadith demonstrates that a Muslim who commits any form of major sin will ultimately enter Paradise. There is no qualification in the hadith stating that such a person will enter Paradise without first being punished. Likewise, the verse does not contain any qualification stating that the one who commits the sin of ostentation will not enter Paradise after having tasted its punishment.
Narrated from Imran ibn Husayn: A man asked: "O Messenger of Allah, can it be known who among the people are the inhabitants of Paradise and who are the inhabitants of Hell?" The Prophet, peace and blessings be upon him, replied: "Yes." The man then said: "Then why do people strive with deeds?" The Prophet, peace and blessings be upon him, answered: "Everyone acts according to what they were created for," or "everyone acts in accordance with what has been made easy for them." This hadith also appears at number 7551.
İbn Abbas r.a. şöyle rivayet etmiştir: Nebi Sallallahu Aleyhi ve Sellem'e müşriklerin çocuklarının durumu soruldu. Nebi Sallallahu Aleyhi ve Sellem: "Allah onların amellerini daha iyi bilir" buyurdu
Ebu Hureyre'den rivayet edildiğine göre Nebi Sallallahu Aleyhi ve Sellem'e müşriklerin çocuklarının durumu soruldu. Nebi Sallallahu Aleyhi ve Sellem: "Allah onların amellerini daha iyi bilir" buyurdu
Ebu Hureyre r.a. Nebi Sallallahu Aleyhi ve Sellem'in şöyle buyurduğunu rivayet etmiştir: "Herkes fıtrat üzere doğar. Ana babası onu Yahudi veya Hıristiyan yapar. Siz hiç yeni doğan bir hayvanın azalarının kesik olduğunu gördünüz mü? Onun azalarını siz kesiyorsunuz
Ebu Hureyre r.a.'den rivayet edildiğine göre Nebi Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Hiçbir kadın Müslüman hanım kardeşinin eşiyle evlenmek için boşanmasını istemesin. Çünkü onun için de takdir edilmiş birisi vardır
Usame' den şöyle rivayet edilmiştir: "Nebi Sallallahu Aleyhi ve Sellem'in yanındaydım. Kızlarından biri ona bir elçi göndererek oğlunun can çekiştiğini haber verdi. O esnada Nebi Sallallahu Aleyhi ve Sellem'in yanında Sa'd, Ubey b. Ka'b ve Muaz vardı. Nebi Sallallahu Aleyhi ve Sellem kızına şöyle haber gönderdi: "Alan da veren de Allah'tır. Herkesin bir eceli vardır. Sabretsin ve sevabını Allah'tan beklesin
Abdullah b. Muhayriz el-Cumahi şöyle rivayet etmiştir: Ebu Said el-Hıidri Nebi Sallallahu Aleyhi ve Sellem'in yanında otururken Ensardan bir adam gelip Nebi Sallallahu Aleyhi ve Sellem'e: Bizim esirlerimiz var. Malı mülkü de severiz. Azil (doğum kontrolü) yapabilir miyiz?" diye sordu. Nebi Sallallahu Aleyhi ve Sellem ona şöyle cevap verdi: "Siz bunu yapıyor musunuz? Yapmanızda bir sakınca yoktur. Ancak Allah'ın dünyaya gelmesini takdir ettiği her canlı mutlaka dünyaya gelir
Huzeyfe r.a.'den şöyle rivayet edilmiştir: Nebi Sallallahu Aleyhi ve Sellem bize bir hutbe okudu. Kıyamete kadar anlatmadık hiçbir şey bırakmadı. Anlayan anladı, anlamayan anlamadı. Nasıl insan uzun süre görmediği birini daha sonra görür görmez tanıyabiliyorsa ben de o anlatılanlardan unuttuğum bazı şeyleri görüp hatırlıyorum
Bu konuşma boyunca çok sayıda hadis ve Fethu'l-Bari şerhi metni paylaştınız. Bu metinlerle ne yapmamı istediğinizi hâlâ belirtmediniz. Lütfen talebinizi açıkça ifade edin: Çeviri mi (hangi dile?), özet mi, analiz mi, yoksa başka bir işlem mi?
Ebu Hureyre r.a.'den şöyle rivayet edilmiştir: Nebi Sallallahu Aleyhi ve Sellem ile birlikte Hayber'de bulunduk. Nebi Sallallahu Aleyhi ve Sellem Müslüman olduğunu iddia eden bir adamın cehennem ehlinden olduğunu söyledi. Savaş başladığında bu adam büyük bir cesaret ve azimle savaştı, çokça yara aldı, bu yaralar onu mecalsiz bıraktı. Bu durum karşısında bir adam Nebi Sallallahu Aleyhi ve Sellem'e şöyle dedi: "Ey Allah'ın elçisi, cehennemlik olduğunu söylediğin şu adamı gördün mü? Allah yolunda büyük bir azim ve cesaretle savaştı ve çokça yara aldı" dedi. Ancak Nebi Sallallahu Aleyhi ve Sellem bu adamın cehennem ehlinden olduğunu tekrarladı. Neredeyse bazı Müslümanlar şüpheye kapılacaklardı. Bu esnada adam yaraların verdiği acıyı hissetmeye başladı, elini sadağına uzattı, oradan bir ok çekip çıkardı ve o okla kendini öldürdü. Bazı Müslümanlar Nebi Sallallahu Aleyhi ve Sellem'in yanına koştular ve: "Ey Allah'ın elçisi, Allah senin sözünü doğruladı. Falanca adam kendini ok ile öldürdü, canına kıydı" dediler. Nebi Sallallahu Aleyhi ve Sellem şöyle dedi: "Ey Bilal, kalk ve şunu ilan et: Allah bu dini facir bir adamla da destekleyip kuvvetlendirir. Ancak cennete yalnızca mu'minler girebilir."
Muğire İbn Şu'be'nin nakline göre Muaviye İbn Ebi Süfyan kendisine "Benim için Resulullah Sallallahu Aleyhi ve Sellem'den işitmiş olduğun bir hadis yaz" diye mektup yolladı. Bunun üzerine Muğire de Muaviye'ye şunları yazdı: Ben Resulullah Sallallahu Aleyhi ve Sellem'in namazdan çıkmasının akabinde üç kere şunları söylediğini işittim: 'La ilahe illallahu vahdehu la şerike lehu, lehu'l-mülkü ve lehu'l-hamdu ve huve ala kulli şey'in kadir == Bir olan Allah'tan başka ilah yoktur. Onun ortağı yoktur. Mülk onundur. Hamd ona mahsustur. O her şeye kadirdir.' Ve yine Resulullah Sallallahu Aleyhi ve Sellem "Kîyle ve kale'yi (dedikodu), çok soru sormayı, mal telef etmeyi, analara itaatsizlik etmeyi, kızları diri diri toprağa gömmeyi yasakladı" diye yazdı. Fethu'l-Bari Açıklaması: "Dedikodunun çirkin görülmesi." Bundan maksat Hz. Nebi'in içinde fayda olmayan sözü yasaklamış olduğudur. Bazıları, söylenmek istenenin insanların sözlerini nakletme ve bunu araştırmalarıdır kanaatini benimsemiştir. Mesela bir kimsenin kendisinden nakledilmesinden hoşlanmadığı halde "Filanca şöyle dedi", "Onun hakkında şöyle dendi" denmesi buna örnektir. Bazıları ise hadiste getirilen yasaklık herhangi bir olay hakkında alimlerden birçok görüş nakledip, sonra tercih ettirici bir sebep olmaksızın bunlardan birine göre amel etmek veya ağır basan görüşü beyan etmek maksadıyla araştırmada bulunmadan ve ihtiyatlı olmaksızın bunları mutlak olarak söylemektir. Çok soru sorma yasaklığı, talepte ısrarı ve kişiyi ilgilendirmeyen şeyi sormayı da kapsar. Yasaklıktan maksat, "Ey iman edenler! Açıklanırsa hoşunuza gitmeyecek olan şeyleri sormayın" (Maide 101) ayetinin hakkında indiği meselelerdir denilmiştir. Bazılarına göre ise bu yasaklık, dini meselelerin (ihtiyaç yokken) detayına girmeden ileri gitmeyi kapsar. İmam Malik'in şöyle dediği nakledilir: Allah'a yemin olsun ki ben meseleleri füruuna ayırma tavrınızdan korkuyorum. Buradan hareketle selef alimlerinden bir grup henüz meydana gelmemiş olayların hükmünü sormayı -dinde zorlama, zor beğenen, zaruret yokken zanna dayanarak hüküm verme gibi sakıncalar içerdiğinden- mekruh görmüşlerdir. Bu konuların birçoğu Salat Bölümündeki hadis açıklanırken geçmişti ve orada çok soru sorma yasaklığının mal konusunda olduğundan söz edilmişti. Bazıları "Malı telef etme" ifadesine uygun düştüğü için bu yaklaşımı tercih etmişlerdir.
İbn Ömer r.a.'den rivayet edildiğine göre Nebi Sallallahu Aleyhi ve Sellem: Adakta bulunmayı yasaklamış ve şöyle buyurmuştur: "Adak hiçbir şeyi değiştirmez. Adak cimri insandan bir şeyler koparır
Ebu Hureyre r.a.'den rivayet edildiğine göre Nebi Sallallahu Aleyhi ve Sellem kutsi bir hadiste şöyle buyurmuştur: ''Adak insana hakkında takdir etmediğim bir şeyi getirmez. Ancak kader onun hakkında takdir ettiğimi getirir. İnsanın adakta bulunmasıyla ben cimriden bir şeyler koparmış olurum. İZAH VE SAYFA’NIN DEVAMI İÇİN TIKLA
Sayın kullanıcı, bu konuşma boyunca onlarca hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?
Ebu Said el-Hudri Nebi Sallallahu Aleyhi ve Sellem'den şöyle nakletmiştir: Her halifenin iki sırdaşı olur: Biri ona iyiliği emreder ve buna teşvik eder. Diğeri ise kötülüğü emreder ve buna teşvik eder. Ancak Allah'ın koruduğu kimse korunur. Bu hadis’in geçtiği diğer yer: 7198 Fethu'l-Bari Açıklaması: ''Ancak Allah'ın koruduğu kimse korunur'': Helake düşmemesi için himaye edip kendisine çektiği kimse, Allah'ın koruduğu kimsedir. Allah'ın kötülükten koruması, kollayıp muhafaza etmesidir. AlIah'a sarılmak da (i'tisam) O'na sığınmaktır.Nebilerin ve Hz. Nebi Sallallahu Aleyhi ve Sellem'in (s.a.s) ismet sıfatları ise noksanlardan korunmuş olmaları, ruhi üstünlüklerle donatılmaları, kendilerine yardım edilmesi, işlerinde sebat göstermeleri ve huzur ve sükunet içinde olmalarıdır. Nebilerin korunmuş olmaları ile diğer insanların korunmuş olmaları arasındaki fark İsmetin (günahtan korunmuş olmanın) Nebiler için vacip (gerekli) iken başkaları için (caiz) mümkün olmasıdır
Ibn Abbas (may Allah be pleased with him) said: I have not seen anything that resembles a minor sin more than what Abu Hurayrah narrated from the Prophet (peace and blessings be upon him): "Allah has decreed for every human being his share of adultery, and he will inevitably obtain that share: the adultery of the eyes is looking; the adultery of the tongue is speaking; the soul desires and yearns, and the private part either confirms this or denies it.
Fath al-Bari Commentary:
"It is impossible for the people of a town We have destroyed to return": In the narrations of Abu Dharr and others, the verse is transmitted with one reading, and it may also be read in another form — both readings are well-known. (Mansur ibn al-Nu'man narrated from Ibn Abbas through Ikrimah that the word in verse 95 of Surah al-Anbiya' is an Abyssinian word meaning a specific concept.) I have not been able to trace this information as a connected narration. Al-Tabari said: They perished because their hearts were sealed, and they do not return from disbelief. It has also been said that the verse means that the disbelievers who have perished will not return to face Allah's punishment.
The word used in the hadith referring to minor or blameworthy acts refers to behaviors that bring reproach upon a person, similar to carnal desires. It has also been said that it means drawing close to minor sins. Al-Raghib said: It refers to approaching sin, and this is why it is called a minor sin. Ibn Abbas specified this term. It is possible that he meant the things mentioned in the hadith are of the category of minor sins, or it is possible that he meant they are treated in the same ruling as minor sins
"Allah has decreed for every human being his share of adultery": meaning He has predestined this for every human being, or He has commanded the angels to record it.
"He will inevitably obtain that share": Every person cannot escape carrying out the act that has been destined for him. This expression demonstrates the relevance of the hadith to the chapter heading.
Ibn Battal said: Everything that Allah has written for a person was already present in Allah's knowledge beforehand. Otherwise, the decree would not befall the person. A person cannot ward off this destiny from himself. However, if he commits something that has been forbidden to him, he is still blameworthy — because the fact that he would commit this sin was concealed from him, and he was endowed with the capacity to obey.
"Obtaining a share of adultery": The acts of touching and looking have been called adultery because each of them is a preliminary act that leads to adultery.
"The adultery of the eyes is looking": This refers to looking at what it is not permissible to look at.
"The adultery of the tongue is speaking": In the narration of Kushmihen, the word for "speaking" is transmitted with a different Arabic form than in other narrations.
Al-Khattabi said: The word used in the hadith refers to what is mentioned in the following verse: "Those who avoid great sins and immoralities, only committing minor faults" (al-Najm, 32). These are the sins that are forgiven. In another verse it is stated: "If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance" (al-Nisa', 31). From these two verses the following conclusion is drawn: The acts referred to are minor sins, and if the major sins are avoided, these minor ones are covered and forgiven.
Ibn Battal said: Allah has shown grace to His servants by forgiving minor sins. Even if a person commits the minor sins mentioned above, if the private part does not confirm them — meaning the act of actual adultery is not committed — these sins are forgiven. However, if it does confirm them, then a major sin has been committed.
Ibn Abbas said regarding the verse: "And We did not make the vision We showed you except as a trial for the people, and the cursed tree mentioned in the Quran" (Al-Isra: 60): This refers to the vision that was shown to the Prophet, peace and blessings be upon him, on the night he was taken to Bayt al-Maqdis (Jerusalem). The cursed tree mentioned in the Quran is the zaqqum tree.
Fath al-Bari Commentary:
"And We did not make the vision We showed you except as a trial (fitnah) for the people." The author has cited the narration of Ibn Abbas concerning this verse. This hadith has been discussed in sufficient detail in the commentary on Surah Al-Isra. Its repetition in the chapter on divine decree (qadar) is due to the fact that it mentions a trial (fitnah), and it is Allah, the Exalted, who creates this trial. Moses, peace be upon him, also used the word fitnah in reference to Allah's trial, saying: "It is only Your trial by which You lead astray whom You will and guide whom You will" (Al-A'raf: 155).
The original meaning of the word fitnah is "trial" or "test." However, over time it came to be used in the sense of the hardship that the test brings about, and then in the sense of something undesirable. It is also sometimes used to mean disbelief, as in: "Fitnah (persecution/disbelief) is worse than killing" (Al-Baqarah: 191, 217). Sometimes it is used to mean sin: "Know that they have already fallen into fitnah (sin/trial)" (At-Tawbah: 49). Sometimes it is used to mean burning: "Indeed, those who have tortured the believing men and believing women and then did not repent will have the punishment of Hellfire and will have the punishment of burning" (Al-Buruj: 10). And sometimes it is used to mean causing something to deviate or be lost: "They were about to fitnah (tempt/lure) you away from what We revealed to you, that you might fabricate against Us something other than it" (Al-Isra: 73). The word fitnah is also occasionally used in yet other senses. However, what is intended by fitnah in the verse under discussion is its original meaning: trial. And Allah knows best.
Ibn al-Tin says: The placement of this hadith in the chapter on divine decree (qadar) points to the fact that it was part of Allah's decree that the polytheists would deny the Prophet's vision. This denial only increased their rebelliousness. They had questioned how the Prophet, peace and blessings be upon him, could have traveled to Bayt al-Maqdis and returned in a single night. The existence of the cursed tree likewise increased the polytheists' defiance. They questioned how a tree could exist in fire, arguing that fire would burn the tree. Allah, in this manner, has created disbelief and the factors that lead to it. This subject will be addressed in the Book of Tawhid, in the chapter on "The Creation of the Acts of Servants."
The polytheists' doubts regarding this matter can be answered as follows: Allah created this tree from a substance that fire cannot burn. Similarly, the chains, shackles, and guardian angels of the people of Hellfire, as well as the snakes and scorpions found therein, are also created from such a substance — none of which has any equivalent in this world. Those who draw analogies between this world and the Hereafter fall into frequent error. And success is granted by Allah alone.
Narrated by Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: "The Hour will not come until the sun rises from the west. When it rises from the west, all people will see it and believe all at once. But that is the time when 'no soul will benefit from its faith if it had not believed before or had not earned good through its faith' (al-An'am, 158). The Hour will certainly come while a seller and a buyer have spread out their cloth between them to conduct a transaction — and they will neither be able to complete the transaction nor fold their cloth before it strikes them suddenly. The Hour will certainly come while a man has milked his she-camel and taken the milk, but will not be able to taste or drink it before it strikes him suddenly. The Hour will certainly come while a man is plastering and repairing his water tank, but it will strike him suddenly before he is able to use the water in it. The Hour will certainly come so swiftly that one of you will have raised a morsel of food to his mouth, but it will strike him before he is able to eat it.
Fath al-Bari Commentary:
"No soul will benefit from its faith if it had not believed before or had not earned good through its faith." Al-Tabari said: The meaning of the verse is that the faith of an unbeliever will not benefit him after the sun rises from the west if he had not believed before it rose. Similarly, the good deeds of a believer will not benefit him after the sun rises if he had not performed good deeds before it rose. For faith and righteous deeds at that moment are like faith and deeds at the moment when the soul reaches the throat — they are of no benefit whatsoever. As Allah, Exalted be He, says: "But their faith was of no benefit to them when they saw Our punishment" (Ghafir, 85). And in a sound hadith it is stated: "The repentance of a servant is accepted as long as the soul has not yet reached the throat." (Ibn Majah, al-Zuhd; al-Hakim, al-Mustadrak, IV, 287.)
Ibn Atiyyah said: This hadith is evidence that what is meant by "ba'd" (some) in the Quranic verse — "the day when some of the signs of your Lord come" — is the rising of the sun from the west. The majority have adopted this view.
Qadi Iyad said: The meaning of the verse is that repentance performed after this sign will be of no benefit. Rather, everyone's deeds will be sealed with that event. The wisdom behind this is that the rising of the sun from the west marks the beginning of the world's transformation and the first stage of the Hour's coming. When this is witnessed, faith becomes compelled by necessity, and faith in the unseen ceases to exist. This is similar to the moment when the soul reaches the throat — faith at that moment is of no benefit. Witnessing the sun rising from the west is like the soul reaching the throat.
Ibn al-Munayyir responded to this in his work al-Intisaf as follows: [Note below.] In the science of rhetoric, this style is called laf (weaving). The original meaning of the verse is: "On the day when some of the signs of your Lord come, faith will not benefit any soul that had not believed before, nor will its good deeds benefit any soul that had not earned goodness before." Two sentences have been woven together and condensed into a single sentence for the sake of brevity (ijaz). This explanation makes clear that the verse does not contradict the doctrine of the People of Truth (Ahl al-Sunnah). In conclusion, good deeds performed after the appearance of the signs will be of no benefit — even if prior faith was the means of eternal salvation. The verse is more appropriately suited to refuting al-Zamakhshari's position (the Mu'tazilah) than to supporting it.
Ibn al-Hajib states in his Amaliyy: Prior faith in the signs is of benefit even without any accompanying righteous deeds. The meaning of the verse is: if there was no faith before the sign, or if there was faith but no righteous deeds, then faith and righteous deeds performed after the sign will be of no benefit. Allah expressed this concisely because these matters are well known.
Al-Tibi, after transmitting the views of the imams on this matter, says: The most appropriate views to follow are those of Ibn al-Munayyir and Ibn al-Hajib. Accordingly, the meaning is: On the day when some of the signs of your Lord come, just as faith will not benefit the one who had not believed before, so too will faith not benefit the soul that had not previously performed righteous deeds comparable to the righteous deeds it will perform after the sign.
Ibn al-Hajib continues: This explanation reveals the position of Ahl al-Sunnah. In conclusion, any good earned after the appearance of the signs will be of no benefit, because the door of repentance will have been closed, the books of deeds will have been sealed, and the recording angels will have been relieved of their duty. Faith prior to the appearance of the signs, however, generally benefits its holder.
"Yulihu hawdahu — plastering and repairing his water tank." The original form of this word is "alata hawdahu," meaning he gathered stones and arranged them in the shape of a tank, then filled the gaps between the stones with clay or a similar substance so that water would be retained. This is the original meaning of the verb. Sometimes cracks form in a tank and a person seals them with clay before filling it with water. All of this indicates that the Hour will come suddenly and unexpectedly, as stated in the verse of Allah, Exalted be He: "It will not come upon you except suddenly" (al-A'raf, 187)
Note: The text of the original source has been so abridged that the object of the response can only be understood by consulting the original. According to the Mu'tazilah, based on al-An'am verse 158, those who did not believe and did not perform righteous deeds before the signs of the Hour will derive no benefit from their faith afterward. From this angle, one who merely believed before the signs — without having performed righteous deeds — would also derive no benefit from that faith. According to the Mu'tazilah, faith and righteous deeds are inseparable. The Ahl al-Sunnah's response is summarized in the text above.
Muğire b. Şu'be'nin azatlı kölesi Verrad şöyle rivayet etmiştir: Muaviye Muğire'ye bir mektup yazarak Nebi Sallallahu Aleyhi ve Sellem'in namazın akabinde okuduğu duaları kendisine yazmasını istedi. Muğire de Muaviye'ye şöyle yazdı: Nebi Sallallahu Aleyhi ve Sellem'in namazın akabinde şöyle dediğini işittim: Allah'ım, senin verdiğine mani olacak hiç kimse yoktur. Senin mani olduğuna verebilecek kimse de yoktur. Sen dilemedikçe hiçbir mülk sahibine fayda vermez. Fethu'l-Bari Açıklaması: Senin verdiğine man i olacak kimse yoktur: Bu laflZ bu başlık altında verilen hadisten alınmıştır. İmam Malik'in Muaviye'den naklen rivayet ettiği hadisin baş kısmıdır. Musannif, bu başlığın, başlık altında ele alınan hadisin bir kısmı olduğuna işaret etmiştir. Bu hadisi namazın sıfatları bölümünün sonunda şerh ederken ele almıştım. Muaviye bu hususta Muğire'yle istişare etmiştir. Hadis, belirtilen yerde yeterli olarak şerh edilmiştir
Ebu Hureyre r.a. Nebi Sallallahu Aleyhi ve Sellem'in şöyle dediğini rivayet etmiştir: Belanın zorluğundan, bedbahtlıktan, kötü kazadan, düşmanların sevinmesinden Allah'a sığının. Fethu'l-Bari Açıklaması: De ki: "Sabahın Rabbine sığınırım, yarattığı şeylerin şerrinden: Musannif, bu ayeti zikrederek kulun kendi fiilini yaratabileceği iddiasını reddetmektedir. Eğer Allah' a sığınmamız emredilen kötülük, faili tarafından yaratılmış olsaydı o zaman bu kötülükten dolayı Allah'a sığınmanın bir manası olmazdı. Çünkü ancak kötülüğü giderme gücü olana sığınılır. Hadis tüm zikredilenleri var edenin Allah olduğu manasını ihtiva etmektedir. Kazanın kötü olması kazayı (kaderi) var edenin kötü olması değil, kaza sonucu meydana gelen olayların kötü oırrfıdır. Dualar Bölümünün başında bu hadis yeterince şerh edilmişti
Abdullah İbn Ömer r.a. şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem sıkça "Hayır, kalpleri çevirene yemin ederim" derdi. Bu hadisin geçtiği diğer yerler:
Aişe radiyallahu anha'dan nakledildiğine göre Yahudiler Resulullah Sallallahu Aleyhi ve Sellem'e selam verirken "es-Sâmü aleyke (ölüm/bela üzerine olsun)" derlerdi. Hz. Aişe onların bu sözünü anlayınca "Ölüm ve lanet üzerinize olsun" dedi. Bunun üzerine Nebi Sallallahu Aleyhi ve Sellem "Yavaş ey Aişe! Allah her işte yumuşak davranmayı sever" dedi. Hz. Aişe de "Dediklerini duymuyor musunuz?" diye cevap verdi. Resulullah Sallallahu Aleyhi ve Sellem de "Onlara verdiğim cevabı sen duymadın mı? Ben de 'Ve aleyküm (sizin de üzerinize olsun)' demiştim" dedi.
Narrated from Aisha, may Allah be pleased with her, that she asked the Prophet, peace and blessings be upon him, about plague, and he answered her: "Plague is a punishment that Allah sends upon whomever He wills. However, Allah has made it not a punishment but a mercy for the believers. Any person who remains in a land struck by plague, staying patiently and seeking his reward from Allah, knowing that nothing will befall him except what Allah has decreed for him — if he dies, he will be granted the reward of a martyr."
Bera' b. A'zib şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem Hendek Savaş'ında bizimle beraber toprak taşıyor ve şu beyitleri söylüyordu: Allah'a and olsun ki, Allah bize hidayet etmeseydi biz doğru yolu bulamazdık Ne oruç tutar ne de namaz kılardık O bize sükunet verdi Başımıza gelenler karşısında bize sebat verdi Müşrikler bize karşı taşkınlıklar yapmışlardı Onlar fitne çıkarmak isteyince biz yüz çevirdik Fethu'l-Bari Açıklaması: Musannif başlıktan sonra içinde Nebi Sallallahu Aleyhi ve Sellem'in" Allah'a and olsun ki, Allah bize hidayet etmeseydi biz doğru yolu bulamazdık" dediği nakledilen Bera'nın bu rivayetine yer vermiştir. Bu beyitlerin şerhine daha önce Hendek Gazvesi ile ilgili başlıklarda yer verilmişti