Majmu' al-Fatawa - Ibn Taimiya - (16/33)

Majmu' al-FatawaIbn Taimiya

Shaykh al-Islām—may Allah have mercy on him—was asked about the saying of Allah Most High:

“The Trumpet will be blown, and all who are in the heavens and all who are on earth will be struck down, except those whom Allah wills.”

The commentators said: “All who are in the heavens and all who are on earth, except those whom He wills” (*) will die from terror and the intensity of the sound.

Abū al-Fath Muhammad ibn ʿAlī al-Kūfī al-Sūfī informed us, saying: Abū al-Hasan ʿAlī ibn al-Hasan al-Tamīmī informed us, saying: Muhammad ibn Ishāq al-Ramlī narrated to us, saying: Hishām ibn ʿAmmār narrated to us, saying: Ismāʿīl ibn ʿAyyāsh narrated to us, from ʿUmar ibn Muhammad, from Zayd ibn Aslam, from his father, from Abū Hurayrah—may Allah be pleased with him—who reported:

“The Messenger of Allah—may Allah bless him and grant him peace—asked Gabriel about this verse: ‘The Trumpet will be blown, and all who are in the heavens and all who are on earth will be struck down, except those whom Allah wills.’ He asked: ‘Who are those whom Allah does not will to strike down?’ Gabriel replied: ‘They are the martyrs, with their swords hanging from their necks, around the Throne.’”

This is also the view of Saʿīd ibn Jubayr, ʿAtāʾ and Ibn ʿAbbās. Muqātil, al-Suddī and al-Kalbī said: Those excepted are Gabriel, Michael, Isrāfīl and the Angel of Death.

“Then it will be blown again, and behold, they will be standing”—meaning that all creation will be standing on their feet—“waiting” to hear what they will be told and what they will be commanded to do.

These are al-Wāhidī’s words in his book al-Wasīt. Explain to us

(*) Shaykh Nāsir ibn Hamad al-Fahd said (p. 138): There are three points here: First: This fatwa is repeated; it previously appeared in 4/259–261. However, the question was abridged there and presented in detail here. Second: Some text has been omitted here, as becomes clear by comparing this fatwa with its earlier occurrence. The omissions occur in two places: 1. On p. 34, line 7: “Aristotle’s followers who claimed that the angels are the intellects.” An omission occurred here through the copyist’s eye skipping ahead. The complete wording, as found in 4/259, is: “Aristotle’s followers and their like, [and those who joined them from among those professing Islam, or the Jews and Christians, such as the authors of Rasā’il Ikhwān al-Safā’ (Epistles of the Brethren of Purity)], and their like who claimed that the angels are the intellects.” 2. On p. 35, line 7: After “when fear is removed from their hearts,” its explanation—“that is, He removes fear from their hearts”—has been omitted; it appears in 4/260. Third: At the end of the fatwa, the following occurs: “We could not be certain of that, and this would be like knowing the nearness of the Hour, the identities of the prophets, and similar matters about which we have not been informed.” The phrase “the nearness of the Hour” is a textual corruption here. The correct wording is “the time of the Hour,” as in 4/261, because the nearness of the Hour is known; what is unknown is its time.

وَسُئِلَ شَيْخُ الْإِسْلَامِ - رَحِمَهُ اللَّهُ -: عَنْ قَوْله تَعَالَى {وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إلَّا مَنْ شَاءَ اللَّهُ} . قَالَ الْمُفَسِّرُونَ: مَاتَ مِنْ الْفَزَعِ وَشِدَّةِ الصَّوْتِ {مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إلَّا مَنْ شَاءَ} (*) . أَخْبَرَنَا أَبُو الْفَتْحِ مُحَمَّدُ بْنُ عَلِيٍّ الْكُوفِيُّ الصُّوفِيُّ أَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ الْحَسَنِ التَّمِيمِيُّ ثَنَا مُحَمَّدُ بْنُ إسْحَاقَ الرَّمْلِيُّ ثَنَا هِشَامُ بْنُ عَمَّارٍ ثَنَا إسْمَاعِيلُ بْنُ عَيَّاشٍ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ {رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَأَلَ جِبْرِيلَ عَنْ هَذِهِ الْآيَةِ: {وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إلَّا مَنْ شَاءَ اللَّهُ} مِنْ الَّذِي لَمْ يَشَأْ اللَّهُ أَنْ يَصْعَقَهُمْ؟ قَالَ: هُمْ الشُّهَدَاءُ مُتَقَلِّدِينَ سُيُوفَهُمْ حَوْلَ الْعَرْشِ} وَهَذَا قَوْلُ سَعِيدِ بْنِ جُبَيْرٍ وَعَطَاءٍ وَابْنِ عَبَّاسٍ. وَقَالَ مُقَاتِلٌ والسدي وَالْكَلْبِيُّ: هُوَ جِبْرِيلُ وميكائيل وَإِسْرَافِيلُ وَمَلَكُ الْمَوْتِ. {ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ} يَعْنِي الْخَلْقَ كُلُّهُمْ قِيَامٌ عَلَى أَرْجُلِهِمْ {يُنْظَرُونَ} مَا يُقَالُ لَهُمْ وَمَا يُؤْمَرُونَ بِهِ. هَذَا كَلَامُ الْوَاحِدِيِّ فِي " كِتَابِ الْوَسِيطِ " . بَيِّنُوا لَنَا

(*) قال الشيخ ناصر بن حمد الفهد (ص ١٣٨): هنا ثلاثة أمور: الأول: أن هذه فتوى مكررة، سبق أن ذكرت في: (٤/ ٢٥٩ - ٢٦١)، ولكن اختصر السؤال هناك، وفصله هنا. الثاني: أنه حصل بعض السقط هنا: ويتضح بمقابلة الفتوى هناك، والسقط في موضعين: ١ - في ص ٣٤: السطر السابع: (أتباع أرسطوا ممن زعم أن الملائكة هي العقول)، حصل هنا سقط بسبب انتقال النظر، والعبارة كاملة كما في ٤/ ٢٥٩: (أتباع أرسطو وأمثالهم، [ومن دخل معهم من المنتسبين إلى الإسلام، أو اليهود، والنصارى، كأصحاب رسائل إخوان الصفا] وأمثالهم ممن زعم أن الملائكة هي العقول). ٢ - في ص ٣٥: السطر السابع: بعد قوله (فإذا فزع عن قلوبهم) سقط تفسير ذلك وهو قوله: (أي أزال الفزع عن قلوبهم) كما في ٤/ ٢٦٠. الثالث: في آخر الفتوى ورد قوله: (لم يمكنا أن نجزم بذلك، وصار هذا مثل العلم بقرب الساعة وأعيان الأنبياء وأمثال ذلك مما لم يخبر به)، وعبارة (بقرب الساعة) هنا تصحيف والصواب (بوقت الساعة) كما في ٤/ ٢٦١، وذلك لأن قرب الساعة معلوم، والمجهول وقتها.