Hadith 5588

(1) His statement: “prayed Zuhr, etc.”: This could be in the mosque or one of his family’s homes, the former being more likely due to his statement: “His companions were threatening him,” meaning with beating, for example, or warning him with expulsion or killing. His statement: “a covenanted person”: with a kasra on the ha, meaning a dhimmi or one granted safety. Mentioning “covenanted” first suits the context, or because their grievance is stronger on the Day of Resurrection, as it cannot be settled by taking a Muslim’s good deed or placing a sin on them, as with animals’ grievances. Perhaps the companions could not pay his debt or he would not accept their payment due to his religious stance, which is more likely. Thus, he only borrowed from others for a reason, perhaps to avoid any form of greed or benefit that reduces reward. Allah said: “Say: I do not ask you for any reward” [Al-An’am: 90]. The prophets’ tradition aligns with: “I do not ask you for any reward; my reward is only with the Lord of the worlds” [Ash-Shu’ara: 109]. This also serves as proof against the Jews, as he is described in their books as choosing poverty over wealth, making us weep for them as in Allah’s statement: “Who is it that would loan Allah a goodly loan” [Al-Baqarah: 245], and their response: “Indeed, Allah has heard the statement of those who said, ‘Allah is poor, and we are rich’” [Aal-E-Imran: 181]. Among the wisdoms is what became evident in this specific case. (As stated in Al-Mirqat)

(2) His statement: “the day advanced”: meaning it rose. His statement: “neither harsh”: meaning bad-tongued. His statement: “nor rough”: meaning harsh-hearted. His statement: “nor shouting”: meaning loud. His statement: “nor adorned”: from adornment, meaning in attire or appearance, i.e., characterized. His statement: “with obscenity”: in action. His statement: “vile speech”: with an open kha, shortened, meaning obscenity and roughness. (As stated in Al-Mirqat and Al-Lama’at)

(۱) قوله: فصلى رسول الله الله الظهر إلخ وهو يحتمل كونها في المسجد أو في أحد بيوت أهله، والأول أظهر؛ لقوله: وكان أصحاب رسول الله الله يتهددونه، أي بالضرب مثلا ويتوعدونه، أي بالإخراج أو القتل. وقوله: معاهدا» بكسر الهاء، وهو الذمي والمستأمن، ووجه تقديم المعاهد لما يقتضيه المقام، أو لأن مخاصمته أقوى يوم القيامة؛ لأنه لا يمكن إرضاؤه بأخذ حسنة مسلم له أو وضع سيئة له على مسلم كما في مظالم الدواب. ولعل الأصحاب الله لم يكونوا قادرين على قضاء دينه أو ما كان يرضى بأدائهم مراعاة لأمر دينه، وهو أظهر، ولذا لم يكن يقرض إلا من غيرهم لحكمة، ولعلها تبرئة من نوع طمع أو صنف نفع يؤدي إلى نقصان أجر، وقد قال تعالى: ﴿ قُل لَّا أَسْتَلُكُمْ عَلَيْهِ أَجْرًا﴾ (الأنعام: (۹۰) وتطابقت سنة الرسل على قولهم: ﴿ وَمَا أَسْتَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ ﴾ (الشعراء: (۱۰۹) وليكون حجة على اليهود؛ لكونه منعوتا في كتبهم بأنه يختار الفقر على الغنى، وتبكينا عليهم في قوله عند نزول قوله تعالى: ﴿ مَن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا ﴾ (البقرة: ٢٤٥) على ما حكى الله عنهم في قوله سبحانه: ﴿ لَقَدْ سَمِعَ اللهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ (آل عمران (۱۸۱)، ومن جملة الحكمة ما ظهر في خصوص هذه القضية. كذا في «المرقاة».

(۲) قوله: ترجل : أي ارتفع، وقوله: «ليس بفظ أي سيئ اللسان. وقوله: ولا غليظ أي جافي الجنان. وقوله: «ولا سخاب أي صياح. وقوله: ولا متزي من الزي بمعنى اللباس والهيئة، أي متصف. وقوله: «بالفحش» أي في الفعل. وقوله: «الخنا» بفتح أوله مقصورا ، أي الفحش والخشونة التقطته من «المرقاة» و«اللمعات».