Ithbāt Ṣifat al-ʿUlū - Ibn Qudama - (81)

Ithbāt Ṣifat al-ʿUlūIbn Qudama

—ʿUmārah—so some of his Companions, the Anṣār in particular, and others besides them, found fault with this. The Messenger of Allah ﷺ said, “Will you not trust me when I am the trustee of the One who is in heaven? News from the One who is in heaven comes to me morning and evening (1).”

Then a man with sunken eyes (2), prominent cheekbones (3), and a protruding forehead (4) approached and said, “Fear Allah, O Messenger of Allah.” (5) The Prophet ﷺ raised his head toward him and replied, “Woe to you! Who on earth has more right to fear Allah than I?” The man then turned away.

Khalid said, “O Messenger of Allah, shall I not strike off his neck?”

The Messenger of Allah ﷺ answered, “Perhaps he prays (6).” Khalid responded, “Many a person prays (7) yet says with his tongue what is not in his heart.”

The Messenger of Allah ﷺ said, “I have not been commanded to probe people’s hearts or rip open their bellies.” The Prophet ﷺ then looked at the man as he was walking away and said, “Listen! From the loins of this one there will arise a people who recite the Quran, yet it will not go beyond their throats. They will shoot out of the religion just as an arrow shoots through its game (8).”

This report was recorded by al-Bukhari and Muslim in their Ṣaḥīḥs—among the chains are: al-Bukhari through Qutaybah ibn Saʿīd, from ʿAbd al-Wāḥid ibn Ziyād, from ʿUmārah ibn al-Qaʿqāʿ; and Muslim through Ibn Numayr, from Muḥammad ibn Fuḍayl, from ʿUmārah.

(1) In other manuscripts: “sabahan wa masaan” (morning and evening). (2) gha’ir al-aynayn (sunken eyes): i.e., his eyes are deeply set in their sockets, pressed against the back of the orbit. (3) mushrif al-wajhnatayni (thick cheeks): the dual “wajhnatayni” derives from “wajhana” (cheek), denoting the flesh that rises on the cheek. (4) nāshiz al-jabha (elevated forehead). (5) “qaala” does not appear in the other manuscripts. (6) “yakun” does not occur in the remaining copies. (7) In the hā’ version: “rabbu rajulin yusalli” (master of a praying man). (8) Al-Khattabi said: ad-Daiḍa’iḍu (the origin), meaning he emerges from his progeny, who are their source, or from his companions and followers who emulate him and build their views and doctrine on his original foundation. Al-murūq is departure from something and penetration to its extremity; ar-rumya is the quarry hurled by the thrower. Bibliographic reference: Ma‘ālim al-Sunan with Abu Dawud’s marginal commentary, vol. 5, p. 122.

عُمَارَةُ، فَوَجَدَ مِنْ ذَلِكَ بَعْضُ أَصْحَابِهِ وَالأَنْصَارُ وَغَيْرُهُمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَلَا تَأْمَنُونِي وَأَنَا أَمِينُ مَنْ فِي السَّمَاءِ يَأْتِينِي خَبَرُ مَنْ فِي السَّمَاءِ (صَبَاحَ مَسَاءَ) (١) ، ثُمَّ أَتَاهُ رَجُلٌ غَائِرُ الْعَيْنَيْنِ (٢) مُشْرِفُ الْوَجْنَتَيْنِ (٣) ، نَاشِزُ الْجَبْهَةِ (٤) ، فَقَالَ: اتَّقِ اللَّهَ يَا رَسُولَ اللَّهِ، (قَالَ) (٥) : فَرَفَعَ رَأْسَهُ إِلَيْهِ وَقَالَ: وَيْحَكَ، أَلَيْسَ أَحَقَّ أَهْلِ الأَرْضِ أَنْ يَتَّقِ اللَّهَ أَنَا، ثُمَّ أَدْبَرَ، فَقَالَ خَالِدٌ: يَا رَسُولَ اللَّهِ، أَلَا أَضْرِبُ عُنَقَهُ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: فَلَعَلَّهُ (يَكُونُ) (٦) يُصَلِّي، فَقَالَ: إِنَّهُ (رُبَّ مُصَلٍّ) (٧) ، يَقُولُ بِلِسَانِهِ مَا لَيْسَ فِي قَلْبِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنِّي لَمْ أُوْمَرْ أَنْ أُنَقِّبَ عَنْ قُلُوبِ النَّاسِ، وَلَا أَشُقَّ بُطُونَهُمْ، ثُمَّ نَظَرَ إِلَيْهِ النَّبِيُّ ﷺ وَهُوَ مُقَفٍّ، فَقَالَ: هَاهْ، إِنَّهُ سَيَخْرُجُ مِنْ ضِئْضِِئ هَذَا قَوْمٌ يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ (٨) . أَخْرَجَهُ الْبُخَارِيُّ، وَمُسْلِمٌ فِي صَحِيحَيْهِمَا، (مِنْ طُرُقٍ مِنْهَا: الْبُخَارِيُّ عَنْ قُتَيْبَةَ بْنِ سَعِيدٍ، عَنْ عَبْدِ الْوَاحِدِ بْنِ زِيَادٍ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ. وَمُسْلِمٌ عَنِ ابْنِ نُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ، عَنْ عُمَارَةَ

(١) في النسخ الأخرى (صباحا ومساءا) . (٢) غائر العينين: أي أن عينيه داخلتان في محاجرهما لاصقتان بقعر الحدقة. (٣) مشرف الوجنتين: أي غليظهما، والوجنتان تثنية وجنة، والوجنة من الإنسان ما ارتفع من لحم خده. (٤) ناشز الجبهة: أي مرتفع الجبهة. (٥) "قال" لا توجد في النسخ الأخرى. (٦) "يكون" لا توجد في بقية النسخ. (٧) في (هـ) "رب رجل يصلي". (٨) قال الخطابي: الضئضئ: الأصل، يريد أنه يخرج من نسله الذي هو أصلهم، أو يخرج من أصحابه وأتباعه الذين يقتدون به، ويبنون رأيهم ومذهبهم على أصل قومه. والمروق الخروج من الشيء والنفوذ إلى الطرف الأقصى منه. والرمية: الطريدة التي يرميها الرامي. معالم السنن بحاشية أبي داود (٥/١٢٢) .