Hadith 5622

(1) His statement: “a clot,” with two short vowels, refers to thick blood, the source of corruption and sins in the heart. In essence, it is said that through this, his heart was purified and illuminated, preparing it to receive revelation, free from the whispers of the self, and cutting off Satan’s hope of misleading him, as indicated by the statement: “This is the share of Satan in you,” (As stated in Al-Mirqat)

(2) His statement: “with Zamzam water,” is used as evidence that it is the most superior water in the world, even surpassing the water of Kawthar. However, the water that sprang from between his fingers is undoubtedly the most superior of all, as it is a direct result of his noble hand, while Zamzam water is from the trace of Ismail’s noble foot, and there is a clear distinction between them. The miracle associated with his noble hand is more profound. It may be said that the water from his blessed mouth surpasses all, even if mixed with other water, (As stated in Al-Mirqat)

(3) His statement: “mended it,” with a lam and hamza, means he repaired the place that was split and returned the heart to its place, as indicated by a previous narration in the Jami‘. The absolute conjunction does not contradict the healing occurring after the restoration. His statement: “has been killed,” reflects their assumption that life after splitting the chest and treating it was extraordinary and a sign of prophethood. This hadith and similar ones require acceptance without resorting to metaphorical interpretations, as there is no need for such, since it is a truthful report confirmed by the power of the Almighty. His statement: “his color was pale,” as Al-Turbishti said, means his color changed due to grief or fear, (As stated in Al-Mirqat)

(4) His statement: “I could see the mark of the stitching on his chest,” likely indicates that the splitting was physical, not metaphorical. There is disagreement on whether the splitting of the chest and its washing was unique to him or occurred to other prophets as well. It occurred to him multiple times: with Halima, during his encounter with Jibril in the cave of Hira, and during the Night Journey. His statement: “the stitching,” with a kasra on the mim, refers to the needle, (As stated in Al-Mirqat)

(۱) قوله: علقة بفتحتين، أي دما غليظا هو أم المفاسد والمعاصي في القلب، وزبدة ما قيل فيه: إنه صار بهذا مقدس القلب منوره يستعد لقبول الوحي، ولا يتطرق إليه هواجس النفس، ويقطع طمع الشيطان عن إغفاله كما يشير إليه قوله: هذا حظ اليشطان منك القتطته من «المرقاة».

(۲) قوله: بماء زمزم: استدل به على أنه أفضل مياه العالم حتى ماء الكوثر، لكن الماء الذي نبع من بين أصابعه ، فلا شك أنه أفضل المياه على الإطلاق؛ لكونه من أثر يده الشريفة، وماء زمزم من أثر قدم إسماعيل المنيفة، وبون بين بينهما، ولأن الإعجاز الكائن في يده الشريفة له أبلغ . نعم، قد يقال: ماء فمه المبارك أكمل من الكل ولو مزج بماء غيره. كذا في «المرقاة».

(۳) قوله: لأمه بلام فهمز، أي أصلح موضع شقه وأعاده أي القلب المخرج على ما يدل عليه رواية الجامع السابقة في مكانه والواو المطلق الجمع، فلا ينافيه أن الالتئام بعد الإعادة. وقوله: «قد قتل» لأن تصور حياته بعد شق البطن ومعالجته من خوارق العادة وعلامة النبوة. وهذا الحديث وأمثاله مما يجب فيه التسليم، ولا يتعرض له بتأويل من طريق المجاز؛ إذ لا ضرورة في ذلك؛ إذ هو خبر صادق مصدوق عن قدرة القادر. وقوله: «منتقع اللون قال التوربشتي : يقال: انتقع لونه إذا تغير من حزن أو فزع. كذا في «المرقاة».

(٤) قوله: فكنت أرى أثر المخيط في صدره ولعل مراده بهذا أن أمر الشق كان حسيا لا معنويا. واختلف هل كان شق الصدر وغسله مختصا به، أو وقع لغيره من الأنبياء أيضًا، وقد وقع الشق له مرارا، فعند حليمة، ثم عند مناجاة جبريل عليه السلام له بغار حراء، ثم في المعراج ليلة الإسراء. وقوله: المخيط بكسر الميم، أي الإبرة. كذا في «المرقاة».