Riyad al-Salihin - Al-Nawawi - (1/372)

Riyad al-SalihinAl-Nawawi

958 – Abū al-Aswad narrated: I arrived in Madinah and sat with ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him). A funeral cortege passed by and the people spoke well of the deceased, so ʿUmar said, “It has become obligatory.” Another passed and they again spoke well of the deceased; ʿUmar said, “It has become obligatory.” A third passed and they spoke ill of the deceased; once more ʿUmar said, “It has become obligatory.” Abū al-Aswad asked, “What has become obligatory, Commander of the Believers?” He replied, “I am saying what the Prophet ﷺ said: ‘Any Muslim for whom four people testify that he was good, Allah will admit him to Paradise.’ We asked, ‘And if three testify?’ He said, ‘And three.’ We asked, ‘And if two?’ He said, ‘And two.’ ” We did not ask him about one. Narrated by al-Bukhārī.

164 – Chapter: The virtue of one whose small children die

959 – Anas (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “No Muslim who loses three children who have not reached the age of accountability (1) will fail to be admitted by Allah to Paradise by virtue of His mercy toward them (2).” Agreed upon.

960 – Abū Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “No Muslim loses three children without the Fire touching him, except as the fulfillment of the divine oath (3).” Agreed upon.

The phrase taḥillatu al-qasam (3) alludes to Allah’s statement: “There is none of you but will pass over it,” and al-wurūd is the crossing of the bridge (4) that spans Hell—may Allah protect us from it.

(1) Al-hinth, that is: they had not yet reached puberty, so no sins are recorded against them. (2) That is: it is Allah’s mercy for the children. In Ibn Majah’s wording: “by virtue of Allah’s mercy toward them.” In the version of al-Nasa’i, narrated from Abu Dharr, it reads: “except that Allah forgives them both by His mercy.” The hadith is sound and is documented in al-Taʿliq al-Raghīb, 3/89. – N. (3) Meaning: nothing except what dissolves the qasam, namely an oath (yamin). (4) I add: This does not preclude the possibility that the sirat itself is surrounded by Fire, so that anyone who crosses it is encircled by the Fire and touched by its punishment—except the muttaqun (the God-fearing). Accordingly, al-wurud (“passing over”) here means entry, as indicated by many texts that cannot be cited here. – N.

٩٥٨ - وعن أبي الأسود قال : قَدِمْتُ المدينة ، فَجَلَسْتُ إلى عُمَرَ بن الخطاب رضي الله عنه فَمَرَّتْ بِهِمْ جَنَازَةٌ ، فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرًا ، فقال عُمَرُ : وَجَبَتْ ، ثُمَّ مَرَّ بِأُخْرَى فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرًا ، فقال عُمَرُ : وَجَبَتْ ، ثُمَّ مَرَّ بِالثَّالِثَةِ ، فَأُثْنِيَ عَلَى صَاحِبِهَا شَرًّا ، فقال عُمَرُ : وَجَبَتْ ، قال أبو الأسود : فقلت : وَمَا وَجَبَتْ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قال : قلت كما قال النبي ﷺ : « أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ ، أَدْخَلَهُ اللَّهُ الْجَنَّةَ » فَقُلْنَا : وَثَلَاثَةٌ ؟ قال : « وَثَلَاثَةٌ » فَقُلْنَا : وَاثْنَانِ ؟ قال : « وَاثْنَانِ » ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ . رواه البخاري . ١٦٤ - باب فضل من مات له أولاد صغار ٩٥٩ - وعن أنس رضي الله عنه قال : قال رسول الله ﷺ : « مَا مِنْ مُسْلِمٍ يَمُوتُ لَهُ ثَلَاثَةٌ لَمْ يَبْلُغُوا الْحِنْثَ(١) إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ(٢) » متفق عليه . ٩٦٠ - وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : « لَا يَمُوتُ لِأَحَدٍ مِنَ الْمُسْلِمِينَ ثَلَاثَةٌ مِنَ الْوَلَدِ لَا تَمَسُّهُ النَّارُ إِلَّا تَحِلَّةَ الْقَسَمِ(٣) » متفق عليه . و« تَحِلَّةُ الْقَسَمِ » قول الله تعالى : ﴿ وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا ﴾ وَالْوُرُودُ : هُوَ الْعُبُورُ عَلَى الصِّرَاطِ(٤) ، وَهُوَ جِسْرٌ مَنْصُوبٌ عَلَى ظَهْرِ جَهَنَّمَ ، عَافَانَا اللَّهُ مِنْهَا .

(١) الحنث أي : لم يبلغوا الحلم فتكتب عليهم الأثام . (٢) أي : رحمة الله تعالى للأولاد . وفي رواية ابن ماجه : « بفضل رحمة الله إياهم » . وفي رواية النسائي من حديث أبي ذر رضي الله عنه : « إِلَّا غَفَرَ اللَّهُ لَهُمَا بِفَضْلِ رَحْمَتِهِ » وهو حديث صحيح مخرج في « التعليق الرغيب » (٨٩/٣) - ن - . (٣) أي : إِلَّا مَا يَنْحَلُّ بِهِ الْقَسَمُ وَهُوَ الْيَمِينُ . (٤) قلت : ولا ينافي ذلك أن يكون الصراط نفسه محاطاً بالنار ، بحيث أن المار عليه تحيط النار به فتمسه بعذاب إلا المتقين ، وعليه فالورود هو الدخول ، وعليه يدل عديد من النصوص ، لا مجال لذكرها الآن - ن - .