Zād al-Maʿād - Ibn al-Qayyim - (1/455)

Zād al-MaʿādIbn al-Qayyim

each one of them (1) twice what he had enjoyed before. They will return to their wives, unrecognizable to them, just as their wives will be unrecognizable to them, because of His light that enveloped them. Once they return, the light will recede until they regain their former appearance (2). Their wives will say to them: ‘You left us with one appearance and returned with another.’ They will reply: ‘That is because Allah, Almighty and Majestic, manifested Himself to us, and we beheld what He showed us of Himself.’

He said: By Allah, no created being has encompassed Him, but He has shown them whatever He wished to show them of His greatness and majesty. He said: That is the meaning of his statement (3): ‘We beheld what He showed us of Himself.’ He said: Thus they will revel in the musk and bliss of Paradise, receiving every seven days twice what they had enjoyed before.”

The Messenger of Allah, may Allah bless him and grant him peace, said: “That is His saying, Exalted is He: ‘…a soul, what joy has been kept hidden for them as a reward for what they used to do. (17) Is one who…’ [al-Sajdah: 17].”

Abū Nuʿaym also narrated a similar report in Sifat al-Jannah (Description of Paradise) (4), through ʿIsmah ibn Muhammad, who said: ‘Mūsā ibn ʿUqbah narrated to us, from Abū Sālih, from Anas.’

(1) “Minhum” (“of them”) is omitted from Kāf and supplied in ‘Ayn. (2) Sād: “qusūruhum” (“their palaces”), a textual corruption. (3) Mīm-Bā: “qawluhum” (“their statement”). (4) (2/226). Its chain of transmission includes ‘Isma ibn Muhammad al-Ansārī. After citing several of his narrations, Ibn ‘Adī stated in al-Kāmil (8/589): “This ‘Isma ibn Muhammad has other narrations besides those I have mentioned, from Yahyā ibn Sa‘īd, Mūsā ibn ‘Uqba, Hishām ibn ‘Urwa, and other Medinan narrators. None of his hadith is reliably preserved, and he is munkar al-hadīth (a narrator of rejected hadith).” Al-‘Uqaylī stated in al-Du‘afā’ (4/429–430): “He transmits false reports from trustworthy narrators. His hadith should not be recorded except for i‘tibār (comparison with other narrations).” He also quoted Ibn Ma‘īn as saying: “This man is a liar who fabricates hadith.” Al-Dāraqutnī stated in al-‘Ilal (144): “Matrūk (abandoned as a narrator).”

كلَّ واحد منهم (١) الضِّعفَ على ما كانوا فيه. فيرجعون إلى أزواجهم، وقد خَفُوا عليهن وخَفِين عليهم ممَّا غشيهم من نوره. فإذا رجعوا ترادَّ النُّورُ حتى يرجعوا إلى صورهم (٢) التي كانوا عليها، فتقول لهم أزواجهم: لقد خرجتم من عندنا على صورة، ورجعتم على غيرها. فيقولون: ذلك أنَّ الله ﷿ تجلَّى لنا، فنظرنا منه. قال: إنه والله ما أحاط به خلقٌ، ولكنه قد أراهم من عظمته وجلاله ما شاء أن يريهم. قال: فذلك قوله (٣): فنظرنا منه. قال: فهم يتقلَّبون في مسك الجنة ونعيمها في كلِّ سبعة أيامٍ الضِّعفَ على ما كانوا فيه». قال رسول الله ﷺ: «فذلك قوله تعالى: ﴿نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧) أَفَمَنْ﴾ [السجدة: ١٧]». ورواه أبو نعيم في «صفة الجنة» (٤) من حديث عصمة بن محمد، ثنا موسى بن عُقْبة، عن أبي صالح، عن أنس شبيهًا به.

(١) «منهم» ساقط من ك ومستدرك في ع. (٢) ص: «قصورهم»، تحريف. (٣) مب: «قولهم». (٤) (٢/ ٢٢٦)، وفيه عصمة بن محمد الأنصاري، قال ابن عدي في «الكامل» (٨/ ٥٨٩) بعد أن ساق له عدة روايات: «وعصمة بن محمد هذا له غير ما ذكرت عن يحيى بن سعيد وموسى بن عقبة وهشام بن عروة وغيرهم من المدنيين، وكل حديثه غير محفوظ، وهو منكر الحديث». وقال العقيلي في «الضعفاء» (٤/ ٤٢٩، ٤٣٠): «يحدث بالبواطيل عن الثقات، ليس ممن يكتب حديثه إلا على جهة الاعتبار»، ونقل عن ابن معين أنه قال: «هذا كذاب، يضع الحديث». وقال الدارقطني في «العلل» (١٤٤): «متروك».