Hadith 5720

(1) His statement “Sa‘id ibn Zayd”: he is one of the ten promised Paradise. His statement “disputed with him Arwa”: with fathah on hamzah and waw, meaning she brought him to the dispute before Marwan ibn al-Hakam. The author of Mishkat said: Kunyah Abu Abd al-Malik al-Qurashi al-Umawi, grandfather of Umar ibn Abd al-Aziz, governor in Madinah. His statement “claimed”: meaning Arwa claimed that he (Sa‘id) took something from her land unjustly. (As stated in Al-Mirqat)

(2) His statement “encircled by seven earths”: The Hadith explicitly states the earth has seven layers, agreeing with Allah’s words Allah is the One Who created seven heavens and of the earth the like thereof [Al-Talaq: 12]. Those saying “seven regions” are mistaken, as injustice from a handspan would not encircle each region, unlike the earth’s layers tied to that handspan. (As stated in Al-Mirqat)

(3) His statement “I do not ask you for evidence after this”: meaning after citing this Hadith, I believe you inwardly that you are not unjust, or I do not doubt your narration of the Hadith, needing no further report, as you are like two or more narrators. At-Tibi said: Sa‘id denied the claim against her, and when she lost the evidence, the oath was turned to him, so Marwan treated this speech as the oath, saying, “I do not ask you for evidence after this.” Considering this is not Shariah in claims is the correct view, as Al-Kirmani said: Marwan left her claim as Urwah’s narration testifies. (As stated in Al-Mirqat)

(4) His statement “kill her in her land”: meaning the land she claimed. In a narration: “Make her grave in her house.” Sa‘id’s invocation was answered, as in Al-Tahdhib. (As stated in Al-Mirqat)

(۱) قوله: وعليه ثيابه جملة حالية والمعنى فاختار بعضهم التجريد قياسا، وبعضهم عدمه اختصاصا. وقوله: «لا يدرون من هو ؟ صفة متكلم. قيل: هو الخضر عليه. كذا في «المرقاة».

(۲) قوله: اغسلوا النبي ﷺ وعليه ثيابه بيان لقوله: «كلمهم». والحديث يدل على أن غسل الميت وعليه قميصه مستحب ذكره ابن الملك وفيه نظر؛ إذ لا يدل إلا على جوازه، أو اختصاصه به؛ إذ لم يذكر في المذهب أنه مستحب. وقال ابن الهمام: قد ذكروا أنه له غسل في قميصه الذي توفي فيه، فكيف يلبسون الأكفان فوقه. وفيه بلل. قلت: لا دلالة فيه على أنهم ألبسوه الكفن فوق القميص مبلولا ؛ إذ يحتمل ستر عورته، ثم قلع قميصه، ثم إلباس گفته بقميص، والله سبحانه وتعالى أعلم. كذا في «المرقاة».