Ashrat al-Saah - al-WabilYusuf al-Wabil

petroleum must, according to this view, also hold that taking petroleum is forbidden—something no one has ever maintained (1).

Al-Hāfiz Ibn Hajar considered the stronger view to be that taking this gold is forbidden because of the turmoil and fighting that would arise over it (2).

49 — Wild Beasts and Inanimate Objects Speaking to Human Beings

Among the signs of the Hour are wild beasts speaking to human beings, inanimate objects speaking to people and telling them what occurred in their absence, and parts of the human body speaking—such as a man’s thigh telling him what his family did in his absence.

It is related in the hadith from Abū Hurayra (may Allah be pleased with him), who said: A wolf came upon a shepherd’s flock and seized one of the sheep. The shepherd pursued it until he wrested the sheep away. The wolf then climbed a hill, sat back on its haunches (3), and tucked its tail between its legs (4). It said, “You came after sustenance that Allah, Mighty and Majestic, had provided for me and wrested it away!” The man exclaimed, “By Allah, I have never seen anything like today—a wolf speaking!” The wolf replied, “More astonishing than this is a man among the date palms between the two lava fields

(1) See: *Ithāf al-Jamā'a* (1/489–490). (2) See: *Fath al-Bārī* (13/81). (3) “*Aq'ā*”: *iq'ā* means sitting on the rump. A dog is said to *aq'ā* when it sits on its rump. See: *Tartīb al-Qāmūs* (3/663). (4) “*Istadhfara*”: The original form is *istathfara*, in which the letter *thā* was changed to *dhāl*. A dog is said to *istathfara* when it tucks its tail between its thighs until it touches its belly. See: *Tartīb al-Qāmūs* (1/410) and Ahmad Shākir’s *Commentary on Musnad Ahmad* (15/203).
النفط؛ فإنّه يلزمه على قوله هذا النّهي عن الأخذ من النفط، ولم يقل به أحدٌ (١). وقد رجَّح الحافظ ابن حجر أن سبب المنع من الأخذ من هذا الذهب لما ينشأ عن أخذه من الفتنة والقتال عليه (٢). ٤٩ - كلام السِّباع والجمادات للإِنس: ومن أشراط السّاعة كلام السِّباع للإِنس، وكلام الجمادات للإِنسان، وإخبارها بما حدث في غيابه، وتكلُّم بعض أجزاء الإِنسان؛ كالفخذ يخبر الرَّجل بما أحدث أهله بعده. فقد جاء في الحديث عن أبي هريرة ﵁؛ قال: جاء ذئبٌ إلى راعي الغنم، فأخذ منها شاةً، فطلبه الراعي حتّى انتزعها منه. قال: فصعد الذئبُ على تلٍّ، فأقعى (٣) واستذفر (٤)، فقال: عمدتَ إلى رزق رزقنيهِ الله ﷿ انتزعته مني. فقال الرَّجل: تالله إن رأيتُ كاليوم ذئبًا يتكلَّم! قال الذئب: أعجبُ من هذا رجلٌ في النَّخلات بين الحَرَّتين
(١) انظر: "إتحاف الجماعة" (١/ ٤٨٩ - ٤٩٠). (٢) انظر: "فتح الباري" (١٣/ ٨١). (٣) (أقعى)؛ الإِقعاء: تقول أقعى الكلب إذا جلس على استه. انظر: "ترتيب القاموس" (٣/ ٦٦٣). (٤) (استذفر): أصلها استثفر، فقلبت الثاء المثلثة ذالًا معجمة. تقول: استثفر الكلب: إذا أدخل ذنبه بين فخذيه حتّى يلزق ببطنه. انظر: "ترتيب القاموس" (١/ ٤١٠)، و"شرح مسند أحمد" (١٥/ ٢٠٣) لأحمد شاكر.

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