Hadith 5476

(1) Their statement: “You have given us good news, so grant us something, etc.”: Al-Asqalani said: Their saying “You have given us good news” indicates their acceptance of Islam, but they sought immediate worldly gain and neglected the Hereafter. The reason for his displeasure and his negation of their acceptance of the good news was to indicate their lack of knowledge and weak aptitude, as they attached their hopes to the fleeting worldly gain, prioritizing it over understanding the religion that leads to the enduring reward of the Hereafter. They should have been concerned with asking about the realities of the testimony of faith, the beginning, the return, and grasping its obligations and means of attainment. (As stated in Al-Mirqat)

(2) Their statement: “and to ask you about the beginning of this matter”: That is, the matter of creation and the origin of the world. (As stated in Al-Mirqat)

(3) His statement: “and His Throne was over the water” is an independent clause conjoined to the previous one, not a circumstantial clause, to avoid implying co-existence. The intent is the existence of both in reality, or the “and” means “then.” “Was” refers to what has passed in time, whether eternal or otherwise in eternity. The Hadith indicates that the Throne and the water were created before the heavens and the earth. They said: This means there was no barrier between them, not that the Throne was placed on the surface of the water. (As stated in Al-Lama’at) And in Al-Mirqat, it is said: Al-Tayyibi said: The summary is that his statement “and His Throne was over the water” is conjoined to the entirety of his statement “Allah was, and there was nothing before Him,” and it is a report about the existence of both in reality, leaving the order to the mind. Thus, the “and” is akin to “then.” Al-Asqalani said: The water is not the water of the sea but what is beneath the Throne, as Allah willed. Ibn al-Malik said: “And His Throne was over the water, and the water was on the surface of the wind, and the wind is sustained by the power of Allah, the Exalted. It is said: He created the Throne and the water before the heavens and the earth, then created them from the water, as He manifested upon the water, so it surged and stirred, producing foam, which gathered at the place of the honorable Kaaba. Hence, Mecca is called the Mother of Cities. Then the earth was spread out from beneath it, and mountains were cast upon it to prevent it from shaking. The first mountain, according to some opinions, was Abu Qubays. Smoke rose from the surging water toward the sky, and the heavens were created from it. This is summarized in Surah Ha-Mim Fussilat, and its details are in the books of the exegetes and historians. Allah, the Exalted, knows best about the first and the last.

(4) His statement: “and He wrote”: That is, He recorded in the Preserved Tablet all that will come to pass. The narrator said: “Then a man came to me,” and his statement “and that I had not stood up” means in pursuit of it, which prevented him from hearing the rest of the Messenger of Allah’s (ﷺ) words with the people of Yemen. (As stated in Al-Mirqat)

(۱) قوله : قالوا: بشرتنا فأعطنا إلخ : قال العسقلاني الله بشرتنا هو دال على إسلامهم، وإنما راموا العاجل وغفلوا عن الأجل، وسبب غضبه له ونفيه قبولهم البشرى إشعار بقلة علمهم وضعف قابليتهم؛ لكونهم علقوا آمالهم بعاجل الدنيا الفانية، وقدموا ذلك على التفقه في الدين الموصل إلى ثواب الآخرة الباقية، وكان الواجب عليهم اهتمامهم بالسؤال عن حقائق كلمة التوحيد والمبدأ والمعاد، والاعتناء بضبطها، والسؤال عن واجباتها، والمواصلات إليها. كذا في «المرقاة».

(۲) قوله: ولنسألك عن أول هذا الأمر : أي أمرا الخلق ومبدأ العالم. كذا في «المرقاة».

(۳) قوله: وكان عرشه على الماء جملة مستقلة معطوفة على الأولى لا حالية، حتى يتوهم المعية، والمقصود حصول الجملتين في الوجود، أو الواو بمعنى ثم». فكان لما مضى من الزمان، سواء كان أزلياً أو غيره في الأزل، ودل الحديث على أن العرش والماء كانا مخلوقين قبل السماوات، قالوا: وذلك بمعنى أنه لم يكن حائل بينهما لا أنه كان موضوعا على متن الماء. كذا في اللمعات». وقال في المرقاة»: قال الطيبي الله : والحاصل أن قوله : وكان عرشه على الماء عطف على مجموع قوله : كان الله ولم يكن قبله شيء، وأنه من باب الإخبار عن حصول الجملتين في الوجود وتفويض الترتيب إلى الذهن، فالواو بمنزلة ثم». قال العسقلاني: وليس المراد بالماء ماء البحر، بل هو ما تحت العرش، كما شاء الله. وقال ابن الملك وكان عرشه على الماء، والماء على متن الريح، والريح قائمة بقدرة الله تعالى، وقيل: خلق العرش والماء قبل السماوات والأرض، ثم خلقهما من الماء بأن تجلى على الماء، فتموج واضطرب وحصل له زيد، فاجتمع في محل الكعبة الشريفة، ولذا سميت مكة أم القرى، ثم دحيت الأرض من تحتها، ثم ألقي الجبال عليها؛ لئلا تميد وأول الجبال أبو قبيس على بعض الأقوال، وطلع دخان من تموج الماء إلى جانب السماء، فخلقت السماوات منها، ومجمله في سورة حم فصلت، وتفصيله في كتب المفسرين وسير المؤرخين، والله سبحانه وتعالى أعلم بالأولين والآخرين.

(٤) قوله وكتب: أي أثبت جميع ما هو كائن في الذكر أي في اللوح المحفوظ قال الراوي: «ثم أتاني» وقوله: «ولم أقم» أي في طلبها المانع من سماع بقية كلام رسول الله ﷺ مع أهل اليمن. كذا في «المرقاة».