Ashrat al-Saah - al-Wabil - Yusuf al-Wabil - (61)

Ashrat al-Saah - al-WabilYusuf al-Wabil

and in another wording, ‘I was never unsure of his identity except on this occasion’; and in yet another, ‘Bring the Bedouin back to me.’ They went off in search of him but found nothing.

It was only after some time that the Prophet—may Allah bless him and grant him peace—learned that he was Gabriel. As Umar said, ‘I remained there for a long while. Then the Prophet—may Allah bless him and grant him peace—said, “Umar, do you know who the questioner was?”’ (1). Yet the distorter claims that he knew when the question was posed that the man was Gabriel, but did not tell the Companions until some time later!

Moreover, his words in the hadith, ‘The one questioned about it knows no more than the questioner,’ apply to every questioner and everyone questioned. Thus, the same is true of everyone who asks or is asked about this Hour” (2).

Furthermore, there would be no point in mentioning its signs and informing the questioner of them when he already knows them—especially since he did not ask about its signs.

Even more astonishing than this is what al-Suyūtī wrote in al-Hāwī, after mentioning the answer to a question concerning the hadith widely circulated among people: that the Prophet—may Allah bless him and grant him peace—

(1) *Sahīh Muslim*, “The Book of Faith,” “The Signs of the Hour,” 1:159, with al-Nawawī’s commentary. Ibn Hajar said: “As for the wording at the end of al-Nasā’ī’s narration through Abū Farwa—‘It was Gabriel, who descended in the form of Dihya al-Kalbī’—the phrase ‘who descended in the form of Dihya al-Kalbī’ is an error. Dihya was well known to them, whereas Umar said, ‘None of us recognized him.’ Muhammad ibn Nasr al-Marwazī also transmitted it in his *Kitāb al-Īmān* through the same route used by al-Nasā’ī, but its ending reads only: ‘It was Gabriel, who came to teach you your religion.’ This is the reliably preserved wording, since it agrees with the other narrations.” *Fath al-Bārī*, 1:125. (2) *Al-Manār al-Munīf*, pp. 81–82, edited by Shaykh Abd al-Fattāh Abū Ghudda. See also the editor’s comments on Ibn al-Qayyim’s statement, and Ibn Taymiyya’s *Majmū al-Fatāwā*, 4:341–342.

وفي اللّفظ الآخر: "ما شُبِّه عليَّ غير هذه المرة"، وفي اللّفظ الآخر: "ردُّوا عليَّ الأعرابي، فذهبوا فالتمسوا، فلم يجدوا شيئًا". و إنّما علم النّبيّ ﷺ أنّه جبريل بعد مدة؛ كما قال عمر: فلبثتُ مليًّا، ثمّ قال النّبيّ ﷺ: "يا عمر! أتدري مَنْ السائل؟ " (١)، والمحرِّف يقول: علم وقت السؤال أنّه جبريل، ولم يخبر الصّحابة بذلك إِلَّا بعد مدَّة! ثمّ قوله في الحديث: "ما المسؤول عنها بأعلم من السائل" يعمُّ كلَّ سائل ومسؤولٍ، فكلُّ سائلٍ ومسؤولٍ عن هذه السّاعة شأنُهُما كذلك" (٢). وأيضًا؛ لا معنى لذكر أشراطها وإخبار السائل بها ما دام يعلمها، ولا سيما أنّه لم يسأل عن أشراطها. وأعجب من هذا ما جاء في كلام السيوطيّ في "الحاوي" بعد أن ذكر الجواب عن السؤال عن الحديث المشتهر على ألسنة النَّاس: أن النّبيّ ﷺ

(١) "صحيح مسلم"، كتاب الإِيمان، إمارات السّاعة، (١/ ١٥٩ - مع شرح النووي). قال ابن حجر: "وأمّا ما وقع في رواية النسائي من طريق أبي فروة في آخر الحديث: "وإنه لجبريل، نزل في سورة دِحْيَة الكلبي"، فإن قوله: "نزل في سورة دِحية الكلبي" وَهَم؛ لأنّ دِحية معروف عندهم، وقد قال عمر: "ما يعرفه منا أحد"، وقد أخرجه محمّد بن نصر المروزي في كتاب "الإِيمان" له من الوجه الّذي أخرجه منه النسائي، فقال في آخره: "فإنّه جبريل، جاء يعلِّمكم دينكم، فحسب؛ فهذه الرِّواية هي المحفوظة؛ لموافقتها باقي الروايات في. "فتح الباري" (١/ ١٢٥). (٢) "المنار المنيف" (ص ٨١ - ٨٢)، تحقيق الشّيخ عبدالفتاح أبو غدة، وانظر تعليق الشّيخ على كلام ابن القيم، وانظر: "مجموع الفتاوى" لابن تيمية (٤/ ٣٤١ - ٣٤٢).