بسم الله الرحمن الرحيم
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ
اطْمَأَنَّ بِهِ وَإِنْ
أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ
ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ (الحج 11)
ومن الناس مَن يدخل في الإسلام على ضعف وشكٍّ، فيعبد الله على تردده، كالذي يقف
على طرف جبل أو حائط لا يتماسك في وقفته، ويربط إيمانه بدنياه, فإن عاش في صحة
وسَعَة استمر على عبادته, وإن حصل
له ابتلاء بمكروه وشدة عزا شؤم ذلك إلى دينه, فرجع عنه كمن ينقلب على وجهه بعد
استقامة، فهو بذلك قد خسر الدنيا؛ إذ لا يغيِّر كفرُه ما قُدِّر له في دنياه, وخسر
الآخرة بدخوله النار، وذلك خسران بيِّن واضح. يعبد ذلك الخاسر من دون الله ما لا
يضره إن تركه، ولا ينفعه
إذا عبده، ذلك هو الضلال البعيد عن الحق. يدعو مَن ضررُه المحقق أقرب من نفعه،
قبح ذلك المعبود نصيرًا، وقبح عشيرًا.
عن ابن عباس " ومن الناس من يعبد الله على حرف " قال كان الرجل يقدم المدينة فإن
ولدت امرأته غلام ونتجت خيله قال هذا صالح وإن لم تلد امرأته ولم تنتج خيله قال
هذا دين سوء
And among mankind is he who worships Allâh as it were, upon the edge (i.e. in
doubt): if good befalls him, he is content therewith; but if a trial befalls
him, he turns back on
his face (i.e. reverts to disbelief after embracing Islâm). He loses both this
world and the Hereafter. That is the evident loss (Al-Hajj 22:11)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ حَدَّثَنَا أَبُو خَالِدٍ
يَعْنِي سُلَيْمَانَ بْنَ حَيَّانَ عَنْ سَعْدِ بْنِ طَارِقٍ
عَنْ رِبْعِيٍّ عَنْ حُذَيْفَةَ قَالَ
كُنَّا
عِنْدَ عُمَرَ فَقَالَ أَيُّكُمْ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ يَذْكُرُ الْفِتَنَ فَقَالَ قَوْمٌ نَحْنُ سَمِعْنَاهُ فَقَالَ
لَعَلَّكُمْ تَعْنُونَ فِتْنَةَ الرَّجُلِ فِي أَهْلِهِ وَجَارِهِ قَالُوا أَجَلْ
قَالَ تِلْكَ تُكَفِّرُهَا الصَّلَاةُ
وَالصِّيَامُ وَالصَّدَقَةُ وَلَكِنْ أَيُّكُمْ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ يَذْكُرُ الْفِتَنَ الَّتِي تَمُوجُ مَوْجَ الْبَحْرِ قَالَ
حُذَيْفَةُ فَأَسْكَتَ الْقَوْمُ فَقُلْتُ أَنَا قَالَ أَنْتَ لِلَّهِ أَبُوكَ
قَالَ حُذَيْفَةُ سَمِعْتُ
رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ تُعْرَضُ الْفِتَنُ
عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ
فِيهِ نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ
بَيْضَاءُ
حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ عَلَى أَبْيَضَ مِثْلِ الصَّفَا فَلَا تَضُرُّهُ
فِتْنَةٌ مَا دَامَتْ
السَّمَاوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ
مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا إِلَّا مَا أُشْرِبَ
مِنْ هَوَاهُ
قَالَ
حُذَيْفَةُ وَحَدَّثْتُهُ أَنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا يُوشِكُ
أَنْ يُكْسَرَ قَالَ عُمَرُ أَكَسْرًا لَا أَبَا لَكَ فَلَوْ أَنَّهُ فُتِحَ
لَعَلَّهُ
كَانَ يُعَادُ قُلْتُ لَا بَلْ يُكْسَرُ وَحَدَّثْتُهُ أَنَّ ذَلِكَ الْبَابَ
رَجُلٌ يُقْتَلُ أَوْ يَمُوتُ حَدِيثًا لَيْسَ بِالْأَغَالِيطِ
قَالَ أَبُو خَالِدٍ
فَقُلْتُ لِسَعْدٍ
يَا أَبَا مَالِكٍ مَا أَسْوَدُ مُرْبَادًّا قَالَ شِدَّةُ الْبَيَاضِ فِي سَوَادٍ
قَالَ قُلْتُ فَمَا الْكُوزُ مُجَخِّيًا قَالَ مَنْكُوسًا
-
بِأَنَّهُ قُلِبَ وَنُكِّسَ حَتَّى لَا يَعْلَقَ بِهِ خَيْرٌ وَلَا حِكْمَةٌ
وَمَثَّلَهُ بِالْكُوزِ الْمُجَخِّي وَبَيَّنَهُ بِقَوْلِهِ لَا يَعْرِفُ
مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا
صحيح مسلم
It is narrated on the authority of Hudhaifa: We were sitting in the company of
Umar
and he said: Who amongst you has heard the Messenger of Allah (may peace be
upon him) talking about the turmoil? Some people said: It is we who heard it.
Upon this be remarked: Perhaps by turmoil you presume the unrest of man in
regard to his household or
neighbour, they replied: Yes. He ('Umar) observed: Such (an unrest) would be
done away with by prayer, fasting and charity. But who amongst you has heard
from the Apostle (may peace be upon him) describing that turmoil which would
come like the wave of the
ocean. Hudhaifa said: The people hushed into silence, I replied: It is I. He
('Umar) said: Ye, well, your father was also very pious. Hudhaifa said: I heard
the Messenger of Allah (may peace be, upon him ) observing: Temptations will be
presented to men's
hearts as reed mat is woven stick by stick and any heart which is impregnated
by them will have a black mark put into it, but any heart which rejects them
will have a white mark put in it. The result is that there will become two
types of hearts: one white
like a white stone which will not be harmed by any turmoil or temptation, so
long as the heavens and the earth endure; and the other black and dust-coloured
like a vessel which is upside down, not recognizing what is good or rejecting
what is abominable, but
being impregnated with passion. Hudhaifa said: I narrated to him ('Umar):
There is between you and that (turmoil) a closed door, but there is every
likelihood of its
being broken. 'Umar said: Would it be broken? You have, been rendered
fatherless. Had it been opened, it would have been perhaps closed also. I said:
No, it would be broken, and I narrated to him: Verily that door implies a
person who would be killed or die.
There is no mistake in this hadith. Abu Khalid narrated: I said to Sa'd, O Abu
Malik, what do you mean by the term" Aswad Murbadda"? He replied: High degree
of whiteness in blackness. I said: What is meant by" Alkoozu Mujakhiyyan"? He
replied: A vessel turned
upside down.
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