ar,en
وخرجه الإمام أحمد وابن ماجه من حديث ابن مسعود بزيادة في آخره وهي: «قيل: يا رسول الله! ومن الغرباء؟ قال: النزاع من القبائل».,"25. Imam Ahmad and ibn Majah record this hadith on the authority of ibn Mas‘ud with the following addition, “…It was asked, ‘Messenger of Allah, who are they?’ He replied, ‘Those who have departed from the tribes.’”"
وخرجه أبو بكر الآجري وعنده: «قيل: ومن هم يا رسول الله؟ قال: الذين يصلحون إذا فسد الناس».,"26. Abu Bakr alAjurri also records this and his wording is, “…It was asked, ‘Messenger of Allah, who are they?’ He replied, ‘Those who rectify the affairs at a time when the people become corrupt.’”"
وخرجه غيره وعنده: «قال: الذين يفرون بدينهم من الفتن».,"27. Others record it with the wording, “Those who flee from trials and tribulations to safeguard their religion.”"
وخرجه الترمذي من حديث كثير بن عبد الله المزني عن أبيه عن جده عن النبي صلى الله عليه وسلم: «إن الدين بدأ غريبًا، وسيرجع غريبًا، فطوبى للغرباء الذين يصلحون ما أفسد الناس من سنتي».,"28. TirmidhI records on the authority of Kathlr ibn ‘Abdullah alMuzam; from his father; from his grandfather that the Prophet said, “The religion began as something strange and shall return to being something strange, so tuba to the strangers: those who correct what the people have corrupted of my Sunnah after me.”"
وخرجه الطبراني من حديث جابر عن النبي صلى الله عليه وسلم، وفي حديثه: «قيل: ومن هم يا رسول الله؟ قال: الذين يصلحون حين فساد الناس».,"29. TabaranI records on the authority of Jabir that the Prophet said, “…those who rectify the affairs when the people are corrupt.”"
وخرجه أيضًا من حديث سهل بن سعد بنحوه.,30. He also records a similar hadith on the authority of Sahl ibn Sa(d.
وخرجه الإمام أحمد من حديث سعد بن أبي وقاص عن النبي صلى الله عليه وسلم وفي حديثه: «فطوبى يومئذ للغرباء إذا فسد الناس».,"31. Imam Ahmad records the hadlth of Sa(d ibn Abu Waqqas that the Prophet said, “…so tuba to the strangers on that day when the people become corrupt.”"
وخرج الإمام أحمد والطبراني من حديث عبد الله بن عمرو عن النبي صلى الله عليه وسلم قال: «طوبى للغرباء، قلنا: ومن الغرباء؟ قال: قوم قليل في ناس سوء كثير، من يعصيهم أكثر ممن يطيعهم».,"32. Imam Ahmad and Tabarani record the hadlth of ‘Abdullah ibn (Amr that the Prophet said, “Tuba for the strangers!” We asked, ‘Who are the strangers?’ He replied, “A small number of righteous people amongst a large number of evil people, those who disobey them are more than those who obey them.”"
وروي عن عبد الله بن عمرو مرفوعًا وموقوفًا في هذا الحديث: «قيل: ومن الغرباء؟ قال: الفرارون بدينهم يبعثهم الله تعالى مع عيسى ابن مريم عليه السلام».,"33. Another wording of this hadlth is also reported on the authority of ‘Abdullah ibn (Amr, both from the Prophet ($jg) and as his own words, ‘…It was asked, “Who are the strangers?” He replied, “Those who flee in order to safeguard their religion; Allah, Most High, will resurrect them with ‘Isa ibn Maryam.’”"
قوله: «بدأ الإسلام غريبًا» يريد به أن الناس كانوا قبل مبعثه على ضلالة عامة,"By saying, “Islam began as something strange,” he  was referring to the fact that people, before his being commissioned, were upon widespread misguidance;"
كما قال النبي صلى الله عليه وسلم في حديث عياض بن حمار الذي أخرجه مسلم: «إن الله نظر إلى أهل الأرض فمقتهم، عربهم وعجمهم إلا بقايا من أهل الكتاب».,"34. Muslim records on the authority of ‘Iyad ibn Himar that the Prophet said, “Allah looked to the inhabitants of the earth and was angry at them, the Arab and nonArab, except for some remnants of the People of the Book.”"
فلما بعث النبي صلى الله عليه وسلم ودعا إلى الإسلام لم يستجب له في أول الأمر إلا الواحد بعد الواحد من كل قبيلة، وكان المستجيب له خائفًا من عشيرته وقبيلته، يؤذى غاية الأذى، وينال منه وهو صابر على ذلك في الله عز وجل،,"When the Prophet was commissioned and began the call to Islam, only a few individuals responded, a person in this tribe and a person in that tribe. The person who responded lived in fear of his family and tribe and faced harrowing persecution and defamation; however he would remain steadfast and patient for the sake of Allah, Mighty and Magnificent."
وكان المسلمون إذ ذاك مستضعفين يشردون كل مشرد ويهربون بدينهم إلى البلاد النائية كما هاجروا إلى الحبشة مرتين ثم هاجروا إلى المدينة، وكان منهم من يعذب في الله ومنهم من يقتل، فكان الداخلون في الإسلام حينئذ غرباء،,"At that time the Muslims were weak and would be assaulted, ostracised and spurned; they were forced to flee to distant lands in order to safeguard their religion as can be seen in their migration to Abyssinia on two occasions and the subsequent migration to Madlnah. Amongst them were those who were tortured and those who were slain; all those who accepted Islam at that time became strange."
ثم ظهر الإسلام بعد الهجرة إلى المدينة وعز وصار أهله ظاهرين كل الظهور، ودخل الناس بعد ذلك في دين الله أفواجا، وأكمل الله لهم الدين وأتم عليهم النعمة.,"After the migration to Madlnah, Islam became ascendant and strong, its followers became dominant and people began to accept the religion in droves. Allah granted the religion ascendancy and completed His favour upon them."
وتوفي رسول الله صلى الله عليه وسلم والأمر على ذلك، وأهل الإسلام على غاية من الاستقامة في دينهم، وهم متعاضدون متناصرون، وكانوا على ذلك في زمن أبي بكر وعمر رضي الله عنهما.,"After the death of the Prophet, during the rule of Abu Bakr and ‘Umar, may Allah be wellpleased with them, this situation remained unaltered."
[فتنتا الشبهات والشهوات],The Tribulation of Doubts and Desires
ثم أعمل الشيطان مكائده على المسلمين وألقى بأسهم بينهم، وأفشى بينهم فتنة الشبهات والشهوات، ولم تزل هاتان الفتنتان تتزايدان شيئا فشيئا حتى استحكمت مكيدة الشيطان وأطاعه أكثر الخلق،,"Then Satan began working his machinations and caused the Muslims to split and spread doubts and desires amongst them, these two tribulations remained on the increase until the plot of Satan gained ascendancy and the majority of people fell prey to it;"
فمنهم من دخل في طاعته في فتنة الشبهات، ومنهم من دخل في فتنة الشهوات، ومنهم من جمع بينهما،,"some succumbed through the door of doubts, others through the door of desires, and yet others through a combination of both."
وكل ذلك مما أخبر النبي صلى الله عليه وسلم بوقوعه. فأما فتنة الشبهات: فقد روي عن النبي صلى الله عليه وسلم من غير وجه أن أُمته ستفترق على أزيد من سبعين فرقة على اختلاف في الروايات في عدد الزيادات على السبعين، وأن جميع تلك الفرق في النار إلا فرقة واحدة،,"The Prophet informed us that all this would occur. With regards the tribulation of doubts, he told us, as reported via a number of routes, that his nation would split into more than seventy sects, the narrations differ as to precisely how many sects, and that all of these sects would be in the Fire save one:"
وهي ما كانت على ما هو عليه وأصحابه صلى الله عليه وسلم.,that which would be upon what he and his Companions were upon.
وأما فتنة الشهوات:,With regards the tribulation of desires:
ففي ” صحيح مسلم ” عن عبد الله بن عمرو عن النبي صلى الله عليه وسلم قال: «كيف أنتم إذا فتحت عليكم خزائن فارس والروم. أي قوم أنتم؟ قال عبد الرحمن بن عوف: نقول كما أمرنا الله. قال: أو غير ذلك؟ تتنافسون ثم تتحاسدون ثم تتدابرون».,"35. Muslim records the hadlth of ‘Abdullah ibn (Amr that the Prophet QH) said, “How will you be when the treasures of the Persians and Romans are opened to you? What sort of people will you become?” ‘AbdulRahman ibn Awf said, We would say as Allah ordered us.’ He said, “Or something else: you would compete with each other, then be envious of each other, then turn your backs on each other, then hate each other.”"
وفي ” صحيح البخاري ” عن عمرو بن عوف عن النبي صلى الله عليه وسلم قال: «والله ما الفقر أخشى عليكم ولكن أخشى أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم فتنافسوها كما تنافسوها فتهلككم كما أهلكتهم».,"36. Bukhari records on the authority of (Amr ibn ‘Awf that the Prophet said, “By Allah! I do not fear poverty for you but I fear that the world be proffered to you as it was proffered to those before you such that you vie for it as they vied and it destroy you as it destroyed them.”"
وفي ” الصحيحين ” من حديث عقبة بن عامر عن النبي صلى الله عليه وسلم معناه أيضا.,37. A hadlth carrying the same meaning as this one has been recorded by Bukhari and Muslim on the authority of (Uqbah ibn (Amir.
ولما فتحت كنوز كسرى على عمر بن الخطاب رضي الله عنه بكى فقال: إن هذا لم يفتح على قوم قط إلا جعل الله بأسهم بينهم. أو كما قال.,"When the treasures of Chosroes were conquered at the hands of ‘Umar (radiy Allahu anhu), he wept and said, ‘This has never come into the hands of a people except that it caused discord and splitting to occur amongst them,’ or words to that effect."
وكان النبي صلى الله عليه وسلم يخشى على أمته هاتين الفتنتين,"The Prophet would fear these two tribulations,"
كما في ” مسند الإمام أحمد بن حنبل ” عن أبي برزة عن النبي صلى الله عليه وسلم قال: «إنما أخشى عليكم الشهوات التي في بطونكم وفروجكم ومضلات الفتن». وفي رواية: «ومضلات الفتن».,"38. Imam Ahmad records on the authority of Abu Barzah that the Prophet said, “I only fear for you the desires of misguidance brought about by your stomachs and private parts and the misguiding tribulations,” and in another narration, “…misguiding desires.”"
فلما دخل أكثر الناس في هاتين الفتنتين أو إحداهما أصبحوا متقاطعين متباغضين بعد أن كانوا إخوانا متحابين متواصلين،,"Most people succumbed to one or both of these tribulations as a result of which they ended up splitting and hating each other after having been brothers, loving each other."
فإن فتنة الشهوات عمت غالب الخلق ففتنوا بالدنيا وزهرتها وصارت غاية قصدهم، لها يطلبون، وبها يرضون، ولها يغضبون، ولها يوالون، وعليها يعادون، فتقطعوا لذلك أرحامهم وسفكوا دماءهم وارتكبوا معاصي الله بسبب ذلك.,"The tribulation of desires has afflicted the majority of creation and they have fallen victim to the allurement of this world and its luxuries; it has become their goal and they covet it, only when they attain it are they satisfied. For its sake do they come to anger, for its sake do they make allegiance, and for its sake do they declare enmity. They sever the ties of kinship, spill blood, and disobey Allah all for the gain of some worldly lot."
وأما فتنة الشبهات والأهواء المضلة فبسببها تفرق أهل القبلة وصاروا شيعا وكفر بعضهم بعضا، وأصبحوا أعداءً وفرقا وأحزابا بعد أن كانوا إخوانا قلوبهم على قلب رجل واحد، فلم ينج من هذه الفرق إلا الفرقة الواحدة الناجية، وهم المذكورون في قوله صلى الله عليه وسلم:,"With regards doubts and misguiding desires, it is on account of these that the People of the Qiblah split into many sects and factions, each hating the other and some charging others with disbelief, this after they used to be brothers, their hearts united as if in one body. Of all these sects, only one will be victorious and it is mentioned in his saying,"
«لا تزال طائفة من أُمتي ظاهرين على الحق لا يضرهم من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم على ذلك».,"39. “There will always be a group of this nation manifest upon the truth, they will not be harmed by those who forsake them or oppose them until the Command of Allah comes, and they will still be in that state.”"
وهم في آخر الزمان الغرباء المذكورون في هذه الأحاديث: «الذين يُصلحون إذا فسد الناس»، وهم «الذين يُصلحون ما أفسد الناس من السنة»، وهم «الذين يفرون بدينهم من الفتن»، وهم «النزاع من القبائل»،,"In the last days, they will be the strangers mentioned in these ahadlth: those who rectify the affairs when the people become corrupt, those who correct what the people have corrupted of the Sunnah, those who flee from trials and tribulations in order to safeguard their religion, and those who have departed from the tribes;"
لأنهم قلوا، فلا يوجد في كل قبيلة منهم إلا الواحد والاثنان، وقد لا يوجد في بعض القبائل منهم أحدٌ كما كان الداخلون إلى الإسلام في أول الأمر كذلك، وبهذا فسر الأئمة هذا الحديث.,"this is because they are few only one or two will be found in some tribes and none at all in others, just as the first Muslims were. It is in this way that the Imams have explained this hadith."
[الإسلام لا يذهب ولكن يذهب أهل السنة],The Dwindling of Ahlu’lSunnah
قال الأوزاعي في قوله صلى الله عليه وسلم: «بدأ الإسلام غريبا وسيعود غريبا كما بدأ» : أما إنه ما يذهب الإسلام ولكن يذهب أهل السنة حتى ما يبقى في البلد منهم إلا رجل واحد.,"Awza’l said in explanation to this hadlth, ‘Islam will not disappear, it is Ahlu’lSunnah that will disappear to the point that there only remain one of them in any one country.’"
ولهذا المعنى يوجد في كلام السلف كثيرا مدح السنة ووصفها بالغربة ووصف أهلها بالقلة، فكان الحسن رحمه الله يقول لأصحابه: يا أهل السنة! ترفقوا رحمكم الله فإنكم من أقل الناس.,"It is based on this understanding that one frequently finds the Salaf praising the Sunnah, describing it as being strange, and describing its followers as few in number. alHasan (radiyAllahu ’anhu) would say to his colleagues, ‘Ahlu’lSunnah! Be gentle with each other, may Allah have mercy upon you, for you are from the fewest of people!’"
وقال يونس بن عبيد: ليس شيء أغرب من السنة وأغرب منها من يعرفها. وروي عنه أنه قال: أصبح من إذا عرف السنة فعرفها غريبا وأغرب منه من يعرفها. وعن سفيان الثوري قال: استوصوا بأهل السنة فإنهم غرباء.,"Yunus ibn ‘Ubayd said, ‘There is nothing stranger than the Sunnah and stranger still is one who knows it.’ It is also reported that he said, ‘It has come to the point that one who knows the Sunnah will think it something strange, and stranger than this person is one who finds the Sunnah something familiar.’ Sufyan alThawrl said, Treat Ahlu’lSunnah well for they are the strangers.’"
ومراد هؤلاء الأئمة بالسنة: طريقة النبي صلى الله عليه وسلم التي كان عليها هو وأصحابه السالمة من الشبهات والشهوات. ولهذا كان الفضيل بن عياض يقول: أهل السنة من عرف ما يدخل في بطنه من حلال.,"By the term Sunnah, ail of these Imams meant the path trodden by the Prophet which he and his Companions were upon, secure from doubts and desires. It is for this reason that Fudayl ibn Tyad said, ‘Ahlu’lSunnah are those who know that what enters their stomach is lawful’;"
وذلك لأن أكل الحلال من أعظم خصائل السنة التي كان عليها النبي صلى الله عليه وسلم وأصحابه رضي الله عنهم.,this is because one of the greatest features of the Sunnah followed by the Prophet and his Companions was that they would eat only that which was lawful.
ثم صار في عرف كثير من العلماء المتأخرين من أهل الحديث وغيرهم السنة عبارة عما سَلِمَ من الشبهات في الاعتقادات خاصة في مسائل الإيمان بالله وملائكته وكتبه ورسله واليوم الآخر، وكذلك في مسائل القدر وفضائل الصحابة،,"In the taxonomy of the later scholars from the Ahlu’lHadlth and others, the word Sunnah was used to refer to that which was secure from doubts in belief, specifically in issues dealing with belief in Allah, His Angels, His Books, His Messengers, the Last Day, the issues of decree, and the virtues of the Companions."
وصنفوا في هذا العلم باسم السنة لأن خطره عظيم والمخالف فيه على شفا هلكة.,They authored works in these fields which they named books of ‘Sunnah’; they called this field ‘Sunnah’ because it is a serious issue and the one who stands in opposition to it stands on the brink of destruction.
وأما السنة الكاملة فهي الطريق السالمة من الشبهات والشهوات كما قال الحسن ويونس بن عبيد وسفيان والفضيل وغيرهم، ولهذا وُصِفَ أهلُها بالغربة في آخر الزمان لقلتهم وغربتهم فيه،,"As for the meaning of Sunnah in its complete sense, it refers to the path which is secure from doubts and desires as stated by al Hasan, Yunus ibn ‘Ubayd, Sufyan, Fudayl and others. It is for this reason that those who follow the Sunnah in the latter times have been described as being strange because of their small number and rarity."
ولهذا ورد في بعض الروايات كما سبق في تفسير الغرباء: «قوم صالحون قليل في قوم سوء كثير، من يعصيهم أكثر ممن يطيعهم» وفي هذا إشارة إلى قلة عددهم وقلة المستجيبين لهم والقابلين منهم وكثرة المخالفين لهم والعاصين لهم.,"It is for this reason that in some of the previous ahadlth they have been described as, “A small number of righteous people amongst a large number of evil people, those who disobey them are more than those who obey them.” This statement points to the paucity of their number, the handful of those who respond to them and accept their call, and the many that oppose and disobey them."
ولهذا جاء في أحاديث متعددة مدح المتمسك بدينه في آخر الزمان وأنه كالقابض على الجمر، وأن للعامل منهم أجر خمسين ممن قبلهم، لأنهم لا يجدون أعوانا في الخير.,"There are a number of ahadlth that praise a person who sticks firmly to his religion in the last days, describing him as one who is holding onto red hot coals and that his reward would be equivalent to the reward of fifty of those who came before him. This is because he would find no one to aid him in performing good."
وهؤلاء الغرباء قسمان: أحدهما من يُصلح نفسه عند فساد الناس، والثاني من يُصلح ما أفسد الناس وهو أعلى القسمين وهو أفضلهما.,"These strangers are of two categories: the first is the one who corrects himself at the time when people are corrupt and the second, the better of the two, is the one who purifies the Sunnah from what the people have corrupted of it."
وقد خرج الطبراني وغيره بإسناد فيه نظر من حديث أبي أمامة عن النبي صلى الله عليه وسلم: «إن لكل شيء إقبالا وإدبارا، وإن من إقبال هذا الدين ما كنتم عليه من العمى والجهالة وما بعثني الله به،,"40. Tabarani and others record, with an isnad that is problematic, on the authority of Abu Umamah that the Prophet said, “Everything has a progression and a regression and this religion has a progression and a regression. The regression of this religion is what you used to be upon of blindness, misguidance and opposing what Allah has sent me with."
وإن من إقبال هذا الدين أن تفقه القبيلة بأسرها حتى لا يوجد فيها إلا الفاسق والفاسقان فهما مقهوران ذليلان، إن تكلما قُمِعَا وقُهِرَا واضطُهدا،,"The progression of this religion is that the whole tribe accept learning to the point that there remain amongst them only one or two evildoers and these two be subjugated and degraded; when they want to speak, they are restrained, subdued and silenced."
وإن من إدبار هذا الدين أن تجفو القبيلة بأسرها حتى لا يُرى فيها إلا الفقيه والفقيهان فهما مقهوران ذليلان، إن تكلما فأمرا بالمعروف ونهيا عن المنكر قُمعا واضطُهدا، فهما مقهوران ذليلان لا يجدان على ذلك أعوانا ولا أنصارا».,"For sure, the regression of this religion is that the whole tribe spurn [learning] to the point that only one or two people of learning are found amongst them and these two be oppressed and degraded; when they speak and enjoin the good and forbid the evil, they are restrained, subdued and silenced; not being able to find anyone to support or help them.”"
فوصف في هذا الحديث المؤمن العالم بالسنة الفقيه في الدين بأنه سيكون في آخر الزمان عند فساده مقهورا ذليلا لا يجد أعوانا ولا أنصارا.,"In this hadlth, the believer one who knows the Sunnah and has understanding of the religion has been depicted as being subjugated and degraded in the last days, not finding anyone to support or help him."
وخرج الطبراني بإسناد فيه ضعف عن ابن مسعود عن النبي صلى الله عليه وسلم في حديث طويل في ذكر أشراط الساعة قال: «وإن من أشراطها أن يكون المؤمن في القبيلة أذل من النقد». والنقد: هم الغنم الصغار.,"41. Tabarani also records, with an isnad that contains weakness, on the authority of ibn Mas(ud that the Prophet (H) said in a lengthy hadith concerning the signs of the Hour, “…and from its signs is that the believer would be lowlier in his tribe than tiny sheep.”"
وفي ” مسند الإمام أحمد ” عن عبادة بن الصامت أنه قال لرجلٍ من أصحابه: يُوشك إن طالت بك الحياة أن ترى الرجل قد قرأ القرآن على لسان محمد صلى الله عليه وسلم فأعاده وأبدأه وأحل حلاله وحرم حرامه ونزل عند منازله لا يحور فيكم إلا كما يحور رأس الحمار الميت.,"Imam Ahmad records that ‘Ubadah ibn alSamit said to one of his colleagues, ‘It is well possible that if you live a long life, you will see a man who read the Qur’an from the tongue of Muhammad (!®, or from one who read it from Muhammad, repeating it and reciting it, treating its lawful as lawful and its prohibited as prohibited. He will pass you on the way to his house, and his status in your eyes will be as insignificant as the head of a dead donkey.’"
ومثله قول ابن مسعود: يأتي على الناس زمان يكون المؤمن فيه أذل من الأمة.,"Ibn Masud said, ‘A time will come in which a believer will be regarded lower than a slavegirl.’"
وإنما ذل المؤمن آخر الزمان لغربته بين أهل الفساد من أهل الشبهات والشهوات، فكلهم يكرهه ويؤذيه لمخالفة طريقته لطريقتهم ومقصوده لمقصودهم ومباينته لما هم عليه.,"The believer is humiliated and degraded in the last days because of his being a stranger amongst the corrupt, those who have succumbed to their doubts and desires. All of them hate him and persecute him because of his opposing their path and objectives, and because of his keeping aloof from their practices."
ولما مات داود الطائي قال ابن السماك: إن داود نظر بقلبه إلى ما بين يديه فأعشى بقلبه بصر العيون فكأنه لم ينظر إلى ما أنتم إليه تنظرون وكأنكم لا تنظرون إلى ما إليه ينظر، فأنتم منه تعجبون، وهو منكم يعجب، استوحش منكم، إنه كان حيًّا وسط موتى.,"When Dawud alTai died, ibn alSammak said, ‘Dawud would look with the eye of his heart at what was before him and the sight of his heart would envelop the sight of his eyes. It would then seem that he did not see what you saw and you were not seeing what he was seeing. You would be amazed at him and him at you; he would think that he was alone, living amongst the dead.’"
ومنهم من كان يكرهه أهله وولده لاستنكار حاله، سمع عمر بن عبد العزيز امرأته مرة تقول: أراحنا الله منك. قال: آمين.,"Some of these strangers were detested by their own families and children due to the stark contrast of their conditions. Umar ibn AhduVAzIz once heard his wife saying, “May Allah relieve us from you!’ He said, Amin.’"
وقد كان السلف قديما يصفون المؤمن بالغربة في زمانهم كما سبق مثله عن الحسن والأوزاعي وسفيان وغيرهم.,"The Salaf, in times gone by, would depict the believer as a stranger even in their times as has preceded from the words of alHasan, Awzal, Sufyan and others."
ومن كلام أحمد بن عاصم الأنطاكي وكان من كبار العارفين في زمان أبي سليمان الداراني يقول: إني أدركت من الأزمنة زمانا عاد فيه الإسلام غريبا كما بدأ، وعاد وصفُ الحق فيه غريبا كما بدأ،,"Ahmad ibn (Asim alAntaki, one of the great Gnostic contemporaries of Abu Sulayman alDarani, said, CA long time ago I witnessed a time in which Islam once again became strange as it began, to describe alHaqq became strange just as it was in the beginning."
إن ترغب فيه إلى عالم وجدته مفتونا بحب الدنيا، يُحب التعظيم والرئاسة، وإن ترغب فيه إلى عابد وجدته جاهلا في عبادته مخدوعا صريعا غدره إبليس، وقد صعد به إلى أعلى درجة من العبادة وهو جاهل بأدناها فكيف له بأعلاها؟,"Were you to seek out a scholar you would find him put to trial by love of this world and hankering after status and leadership. Were you to seek out a worshipper, you would find an ignoramus, deluded by his worship, felled by his enemy, Iblls. He has led him to attempt the greatest actions of worship while being ignorant of the least, so why attempt the greatest?!"
وسائر ذلك من الرعاع، همج عوج وذئاب مختلسة، وسباع ضارية وثعالب ضوار، هذا وصف عيون أهل زمانك من حملة العلم والقرآن ودعاة الحكمة. خرجه أبو نعيم في ” الحلية “.,"All of them are mere rabble, polluted and misguided, as if they were resdess wolves, or ravenous lions, or prowling foxes. This is the description of the best people of your time: the carriers of knowledge and the Qutian, and the callers to wisdom.’ Recorded by Abu Nuaym, alHiliah."
فهذا وصف أهل زمانه فكيف بما حدث بعده من العظائم والدواهي التي لم تخطر بباله ولم تدر في خياله؟,"This is the description of the people of his time, what then would he think of the enormities and calamities that have occurred after him which would never have crossed his mind or wildest imagination!"
وخرج الطبراني من حديث أبي هريرة عن النبي صلى الله عليه وسلم: «المتمسك بسنتي عند فساد أمتي له أجر شهيد».,"42. Tabarani records on the authority of Abu Hurayrah that the Prophet (H) said, “The one who holds firm to my Sunnah at a time when my nation is corrupt has the reward of martyr.”"
وخرج أبو الشيخ الأصبهاني بإسناده عن الحسن قال: لو أن رجلا من الصدر الأول بُعِثَ اليوم ما عرف من الإسلام شيئا إلا هذه الصلاة.,"Abu’lShaykh alAsbahani records with his isnad that alHasan said, “Were a person from the first generation resurrected today, he would not recognise anything of Islam except this prayer.’"
ثم قال: أما والله لئن عاش إلى المنكرات فرأى صاحب بدعة يدعو إلى بدعته أو صاحب دنيا يدعو إلى دنياه فعصمه الله عز وجل وقلبه يحن إلى السلف الصالح فيتبع آثارهم ويستن بسنتهم ويتبع سبيلهم كان له أجر عظيم.,"Then he said, I swear by Allah that if he were to live to these evil times, he would see the innovator calling to his innovation or the individual engrossed in worldly life calling to his worldly affairs. Then if Allah, Mighty and Magnificent, protected him, his heart would long for that which the pious predecessors were upon, he would follow their footsteps and traverse their path; for him there will be a great reward.’"
وروى ابن المبارك عن الفضيل عن الحسن أنه ذكر الغني المترف الذي له سلطان يأخذ المال ويدعي أنه لا عقاب فيه، وذكر الضال الذي خرج بسيفه على المسلمين,"Mubarak ibn Fadalah reports that alHasan mentioned a rich, powerful man living in luxury, embezzling property and claiming that there was none to bring him to account; he also mentioned the misguided innovator who went out with his sword raised against the Muslims, twisting the meaning of what Allah revealed concerning the disbelievers to apply it to the Muslims."
ثم قال: سنتكم والذي لا إله إلا هو بين الغالي والجافي والمترف والجاهل فاصبروا عليها، فإن أهل السنة كانوا أقل الناس، الذين لم يأخذوا مع أهل الأتراف في أترافهم، ولا مع أهل البدع في أهوائهم، وصبروا على سنتهم حتى أتوا ربهم، فكذلك إن شاء الله فكونوا.,"Then he said, “Your Sunnah, by Allah besides whom none has the right to be worshipped, is between these two: between extravagance and harshness, between the luxurious and the ignorant. Be patient and steadfast upon it for Ahlu’lSunnah are the fewest of people,
they do not take the luxury from the extravagant and neither the innovations from the innovators; they steadfasdy follow the Sunnah until they will meet their Lord, so you too, if Allah wills, should be like this!’"
ثم قال: والله لو أن رجلا أدرك هذه المنكرات يقول هذا: هلم إليَّ، ويقول هذا: هلم إليَّ، فيقول: لا أريد إلا سنة محمد صلى الله عليه وسلم يطلبها ويسأل عنها، إن هذا ليعرض له أجر عظيم، فكذلك فكونوا إن شاء الله تعالى.,"Then he said, ‘By Allah, were a person to live in these evil times yet search for the Sunnah and ask about it, saying, “All I want is the Sunnah of Muhammad,” while this person is saying, “Come to me,” and that person is saying, “Come to me,” such a person will have a great reward stored up for him, so you too, if Allah wills, should be like him!”"
ومن هذا المعنى ما رواه أبو نعيم وغيره عن كميل بن زياد عن علي بن أبي طالب رضي الله عنه أنه قال: الناس ثلاثة: عالم رباني، ومتعلم على سبيل نجاة، وهمج رعاع أتباع كل ناعق يميلون مع كل صائح، لم يستضيئوا بنور العلم، ولم يلجئوا إلى ركن وثيق.,"In this regard, Abu Nuaym and others record on the authority of Kumaylibn Ziyad; from Ali (radiy Allahu anhu) who said, ‘People are of three categories: the erudite and wise scholar; a student of knowledge traversing the path to salvation; and the confused rabble, following anyone, bending along with every wind, not enlightened by the light of knowledge and having no firm support,’"
ثم ذكر كلاما في فضل العلم إلى أن قال: هاه إن ههنا لعلما جما وأشار بيده إلى صدره لو أصبت له حمله، بل أصيب لَقِنا غير مأمون عليه مستعملا آلة الدين للدنيا، ومستظهرا بنعم الله على عباده وبحججه على أوليائه,"then after talking about the superiority of knowledge, he proceeded to say, ‘Here, indeed here pointing to his chest there is knowledge, if only I could find bearers for it. All I have found are people who are quick to comprehend but untrustworthy, they exploit the religion for worldly ends, they try to use the proofs of Allah against His Book, and His favours to lord over His servants."
أو منقادا لحملة الحق لا بصيرة في أحنائه، ينقدح الشك في قلبه لأول عارض من شبهة، ألا لا ذا ولا ذلك، أو منهوما باللذة سلس القيادة للشهوة،,"Or I have found people, devoid of insight, blindly following the People of Truth, having no capacity to receive it, and misgivings piercing their hearts at the first appearance of doubt; none of these deserve it. Or I have found people passionately addicted to pleasures, continuously succumbing to their lusts."
أو مغرما بالجمع شيء شبها بهما الأنعام السائمة،,"Or I have found people with a propensity to amassing wealth and hoarding it; these are not worthy of being callers to this religion, father they are more akin to grazing cattle."
كذلك يموت العلم بموت حامليه، اللهم بلى لا تخلو الأرض من قائم لله بحجة إما ظاهرا مشهورا أو خائفا مغمورا لئلا تبطل حجج الله وبيناته، وكم ذا وأين أولئك؟ والله الأقلون عددا والأعظمون عند الله قدرا،,"Thus knowledge passes away with the passing away of those who carry it. O Allah! Indeed the earth will never be devoid of one who stands firm for Allah with clear proofs. Therefore, Allah’s clear proofs and signs will never be abolished. Such people are few in number but have the greatest standing with Allah."
يحفظ الله بهم حججه وبيناته حتى يودعوها نظراءهم ويزرعوها في قلوب أشباههم، هَجَم بهم العلم على حقيقة البصيرة، وباشروا روح اليقين واستلانوا ما استوعره المترفون، وأنسوا بما أستوحش منه الجاهلون،,"Through them Allah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those like them. Through them knowledge launches forward and unveils the true state of affairs, they are then able to bear with ease what the opulent find burdensome and take comfort with what engenders consternation in the ignorant."
وصحبوا الدنيا بأبدان أرواحها متعلقة بالمحل الأعلى، أولئك خلفاء الله في أرضه والدعاة إلى دينه، آه آه شوقا إلى رؤيتهم.,"They live in this world with their bodies but their souls are attached to heavenly matters, they are the ambassadors of Allah in his lands and His callers to His religion. O how I desire to see them!’"
فقسم أمير المؤمنين رضي الله عنه حملة العلم إلى ثلاثة أقسام:,"In this narration, the Leader of the Believers (radijAllahu (anhu) has divided the bearers of knowledge into three categories:"
قسم هم أهل الشبهات وهم من لا بصيرة له من حملة العلم ينقدح الشك في قلبه بأول عارض من شبهة، فتأخذه الشبهة فيقع في الحيرة والشكوك، ويخرج من ذلك إلى البدع والضلالات.,"1) Those who are given to doubts, having no insight, misgivings piercing their hearts at the first occurrence of doubt causing them to fall into confusion and disarray, and then into innovation and misguidance."
وقسم هم أهل الشهوات وحظهم نوعان: أحدهما من يطلب الدنيا بنفس العلم، فيجعل العلم آلة لكسب الدنيا،,"2) Those who are given to following their lusts and he divided these into two categories
a) Those who seek after this world by exploiting their religious knowledge, making it a tool to acquire some worldly lot."
والثاني من همه جمع الدنيا واكتنازها وادخارها،,"b) Those who seek after this world without knowledge and they are of two types,
i) Those who desire only the pleasures and lusts of this world.
ii) Those who desire to amass and hoard worldly wealth."
وكل أولئك ليسوا من رعاة الدين وإنما هم كالأنعام، ولهذا شبه الله تعالى من حُمَّل التوراة ثم لم يحملها بالحمار الذي يحمل أسفارا، وشبه عالم السوء الذي انسلخ من آيات الله وأخلد إلى الأرض واتبع هواه بالكلب، والكلب والحمار أخس الأنعام وأضل سبيلا.,"None of these are worthy of being callers to the religion, rather they are like catde and this is why Allah, Most High, compared those who were given the Tawrah and failed to carry it with donkeys carrying books. He has also compared the evil scholar who has abandoned the signs of Allah, clung firmly to this earth, and followed his desires with a dog. Dogs and donkeys are the worst of animals and the most astray."
والقسم الثالث من حملة العلم هم أهله وحملته ورعاته والقائمون بحجج الله وبيناته، وذكر أنهم الأقلون عددا، الأعظمون عند الله قدرا، إشارة إلى قلة هذا القسم وغربته من حملة أهل العلم.,"3) Those deserving of bearing knowledge, they uphold it and establish it through Allah’s proofs. He mentioned that they are few in number but have the greatest standing with Allah and in this lies an indication that they are rare to find and strange amongst the people."
وقد قسم الحسن البصري رضي الله عنه حملة القرآن إلى قريب من هذا التقسيم الذي قسمه علي رضي الله عنه لحملة القرآن.,al-Hasan al-Basrl (radiyAllahu ‘anhu)a divided those who carry the Qur’an into categories similar to the categorisation of ‘All (radiyAllahu ’anhu).
قال الحسن: قُراء القرآن ثلاثة أصناف: صنف اتخذوه بضاعة فيتأكلون به،,"He said, ‘The reciters of the Qur’an are of three types:
a) Those who take it as merchandise with which they ply their trade."
وصنف أقاموا حروفه وضيعوا حدوده واستطالوا به على أهل بلادهم واستندوا به لطلب الولاية، أكثر هذا الضرب من حملة القرآن لا كثرهم الله،,"b) Those who recite its words but fail to comply with its in-junctions, they use it to lord over the people of their land and rely on it to ascend to positions of authority. There are many who fall into this category, may Allah make their number small!"
وضرب عمدوا إلى دواء القرآن فوضعوه على داء قلوبهم فركدوا به في محاريبهم وحنوا به برانسهم واستشعروا الخوف، وارتدوا الحزن، فأولئك الذين يسقي الله بهم الغيث وينصر بهم على الأعداء، والله لهؤلاء الضرب في حملة القرآن أعز من الكبريت الأحمر بين قراء القرآن.,"c) Those who treat the Qur’an as a cure and apply it to heal the ailments of their hearts. They recite it in their places of devotion and attain tranquillity, they weep in their hooded cloaks, and they are overcome with fear and sombreness. It is for their sake that Allah sends down the rain and it is through them that Allah confers victory against the enemy. By Allah this category is rarer than red gold.’"
فأخبر أن هذا القسم وهم قراء القرآن جعلوه دواء لقلوبهم فأثار لهم الخوف والحزن وأعز من الكبريت الأحمر بين قراء القرآن.,"Thus he informed us that of all those who recite the Qur’an, this third category, i.e. those who recite it for the sake of Allah and apply it to treat the ailments of their hearts, which then gives growth to the fruit of fear and sombreness, are rarer than red gold."
[من صفات حملة العلم],The Qualities of the Bearers of Knowledge
ووصف أمير المؤمنين رضي الله عنه هذا القسم من حملة العلم بصفاتٍ منها أنه هجم بهم العلم على حقيقة البصيرة،,"The Leader of the Believers, (Ali (radijAllahu (anhu) described the third category of the bearers of knowledge with a number of characteristics: through them knowledge launches forward and unveils the true state of affairs,"
ومعنى ذلك أن العلم دلهم على المقصود الأعظم وهو معرفة الله فخافوه وأحبوه حتى سهل ذلك عليهم كما ما تعسر على غيرهم، فلم يصل إلى ما وصلوا إليه ممن وقف مع الدنيا وزينتها وزهرتها واغتر بها ولم يباشر قلبه معرفة الله وعظمته وإجلاله،,"meaning by this that knowledge guides them to attain their greatest objective which is the cognisance of Allah, Most High. They fear Him and love Him, and this in turn allows them to bear with ease what others would have born with difficulty: those who are deceived by the world and have fallen victim to its allure, those whose hearts have not experienced the cognisance of Allah, His greatness and magnificence."
واستلانوا ما استوعر منه المترفون، فإن المترف الواقع مع شهوات الدنيا ولذاتها يصعب عليه ترك لذاتها وشهواتها لأنه لا عوض عنده من لذات الدنيا إذا تركها، فهو لا يصبر على تركها،,"This is why he said, “They are then able to bear with ease what the opulent find burdensome,’ meaning that the person accustomed to a luxurious life will find it difficult to leave the comforts and lusts of this world. This is because he has nothing to replace his worldly life were he to abandon it and as such cannot bear the thought of losing it."
فهؤلاء في قلوبهم العوض الأكبر بما وصلوا إليه من لذة معرفة الله ومحبته وإجلاله كما كان الحسن يقول: إن أحباء الله هم الذين ورثوا طيب الحياة وذاقوا نعيمها بما وصلوا إليه من مناجاة حبيبهم وبما وجدوا من لذة حبه في قلوبهم… من كلامٍ يطول ذكره في هذا المعنى،,"But these people have found the greatest substitute in their hearts, having attained the delight of knowing Allah, loving Him and magnifying Him. al-Hasan used to say, The lovers of Allah are the ones who inherit a goodly life and relish its delight. This is by virtue of their discourse with their Beloved and the delight they have found in loving Him.’ This is a lengthy topic and will not be dealt with here."
وإنما أنس هؤلاء بما استوحش منه الجاهلون لأن الجاهلين بالله يستوحشون من ترك الدنيا وشهواتها لأنهم لا يعرفون سواها، فهي أًنسهم، وهؤلاء يستوحشون من ذلك ويستأنسون بالله وبذكره ومعرفته ومحبته وتلاوة كتابه،,"These people take comfort in what causes the ignorant conster-nation. Those ignorant of Allah are disturbed by the thought of abandoning this world and its delight, being oblivious to anything else. The world is their source of solace but it is a source of con-sternation to the true bearers of knowledge because they take comfort with Allah, His remembrance, knowing Him, loving Him and reciting His Book."
والجاهلون بالله يستوحشون من ذلك ولا يجدون الأنس به.,"Conversely, these matters constern the ignorant and they find no delight or comfort in them."
ومن صفاتهم التي وصفهم بها أمير المؤمنين علي رضي الله عنه أنهم صحبوا الدينا بأبدان أرواحها معلقة بالنظر الأعلى، وهذا إشارة إلى أنهم لم يتخذوها وطنا ولا رضوا بها إقامة ولا مسكنا، إنما اتخذوها ممرا ولم يجعلوها مقرا،,"One of their characteristics is that they live in this world in body but their souls are attached to heavenly matters, in this lies an indi-cation that they have not taken this world as a permanent abode and are not content to remain on it, instead they regard it as something to pass through."
وجميع الكتب والرسل أوصت بهذا، وقد أخبر الله تعالى في كتابه عن مؤمن آل فرعون أنه قال لقومه في وعظه لهم: {يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ} [غافر: 39],"All of the Books and Messengers advised with this; Allah informs us that one of the believers from the people of Pharaoh exhorted his followers by saying, amongst other things, “My people! The life of this world is only fleeting enjoyment. It is the Hereafter which is the abode of permanence.”"
وقال النبي صلى الله عليه وسلم لابن عمر: «كن في الدنيا كأنك غريب أو عابر سبيل، فكأنك بالدنيا ولم تكن، وبالآخرة ولم تزل». وفي رواية: «وعد نفسك من أهل القبور».,"43. The Prophet said to ibn (Umar, “Be in this world like a stranger or somebody passing on his way,” and in another narration, “…count yourself amongst the inhabitants of the grave.”"
ومن وصايا المسيح المروية عنه عليه السلام أنه قال لأصحابه: اعبروها ولا تعمروها. وعنه عليه السلام أنه قال: من الذي يبني على موج البحر دارا؟! تلك الدنيا فلا تتخذوها قرارا.,"One of the pieces of advice reported from the Messiah (‘alayhis- saldm) is that he would say to his companions, ‘Pass through it and do not make it a place of living.’ He ("
فالمؤمن في الدنيا كالغريب المجتاز ببلدة غير مستوطن فيها، فهو يشتاق إلى بلده وهمه الرجوع إليه والتزود بما يوصله في طريقه إلى وطنه، ولا يُنافس أهل ذلك البلد المستوطنين فيه في عزهم، ولا يجزع مما أصابه عندهم من الذل.,"In this world, the believer is like a stranger passing through a land that he does not live in, his goal is to go home and his concern is to return to it. With this in mind, he takes only that amount of provision as would allow him to reach his destination, he does not compete with the people living in that land for nobility or honour and neither does he despair at any humiliation he faces from them."
قال الفضيل بن عياض: المؤمن في الدنيا مهموم حزين همه مرمة جهازه.,"Fudayl ibn (Iyad said, ‘In this world, the believer is concerned and sombre, his only concern is to make good his passing [through this world].’"
وقال الحسن: المؤمن في الدنيا كالغريب لا يجزع من ذلها، ولا ينافس في عزها، له شأن وللناس شأن.,"al-Hasan said, ‘In this world the believer is like a stranger, he does not despair when it humiliates him and neither does he vie in chasing after its grandeur. The people are in one state and he is in a totally different state.’"
وفي الحقيقة فالمؤمن في الدنيا غريب لأن أباه لما كان في دار البقاء ثم خرج منها فهمه الرجوع إلى مسكنه الأول، فهو أبدا يحن إلى وطنه الذي أُخرج منه كما يقال: ” حب الوطن من الإيمان ” وكما قيل:,"So in reality, the believer is a stranger in this world; this is because his father, [Adam], resided in the Abode of Eternity and was then ejected from there, his only concern is to return to his original home and as such he is always desirous of, and missing, his true home. The saying goes, ‘Love of ones home is part of faith.’  It is also said,"
"كم منزل في الأرض يألفه الفتى… وحنينه أبدا لأول منزل
ولبعض شيوخنا في هذا المعنى:
فحي على جنات عدن فإنها… منازلك الأولى وفيهم المخيم
ولكننا سبي العدو فهل ترى… نعود إلى أوطاننا ونسلم","Yet ever does he ache for his first home.
One of our teachers  said concerning this,
To the Gardens of Eden press forward
They are you first homes, there shall you rest.
Yet we are captives of the enemy, do you not think
That we should return to our homes and hence be safe?"
"وقد زعموا أن الغريب إذا نأى… وشطت به أوطانه فهو مغرم
فأي اغتراب فوق غربتنا التي… لها أضحت الأعداء فينا تحكم","A young man adapts to many-a-home,
They think that when the stranger travels afar
And his lands disappear from sight, he is homesick.
But what strangeness is greater than ours
In which the enemies have rule over us?"
والمؤمنون في هذا القسم أقسام: منهم من قلبه معلق بالجنة، ومنهم من قلبه معلق عند خالقه وهم العارفون، ولعل أمير المؤمنين رضي الله عنه إنما أشار إلى هذا القسم. فالعارفون أبدانهم في الدنيا وقلوبهم عند المولى.,"In this, the believers fall into various categories: those whose hearts are attached to Paradise and those whose hearts are attached to their Creator, these are the Gnostics. It is well possible that the Leader of the Believers alluded to this latter category with his words for the body of the Gnostic is in this world and his heart is with the Master."
وفي مراسيل الحسن عن النبي صلى الله عليه وسلم يرويه عن ربه:,"44. In a mursal report from al-Hasan, the Prophet said, while relating from his Lord, Most High,"
(علامة الطهر أن يكون قلب العبد عندي معلقا، فإذا كان كذلك لم ينسني على كل حال، وإن كان كذلك مننت عليه بالاشتغال بي كي لا ينساني، فإذا لم ينسني حركت قلبه، فإذا تكلم تكلم بي، وإذا سكت سكت بي، فذلك الذي تأتيه المعونة من عندي).,"“The sign of purity is that the servant’s heart be attached to Me. If he is like this, he will never forget Me. If this is his state, I will grace Him by conferring devotion to Me upon him such that he will not forget Me. Since he will not forget Me, I will move his heart: when he talks, he talks for My sake and when he is silent, he is silent for My sake. This is the person who receives My support and assistance.”"
وأهل هذا الشأن هم غرباء الغرباء، غربتهم أعز الغربة، فإن الغربة عند أهل الطريقة غربتان: ظاهرة وباطنة.,"The people of this latter category are strangers amongst strangers, and their strangeness is the rarest type. Strangeness is, in the view of the pietists, of two types: outer and inner."
فالظاهرة: غُربة أهل الصلاح بين الفساق، وغربة الصادقين بين أهل الرياء والنفاق، وغربة العلماء بين أهل الجهل وسوء الأخلاق، وغربة علماء الآخرة بين علماء الدنيا الذين سُلبوا الخشية والإشفاق، وغربة الزاهدين بين الراغبين فيما ينفد وليس بباق.,"The outer is the strangeness of those who correct themselves and others whilst living amongst the corrupt, they are the truthful amongst the ostentatious and hypocrite, the scholar amongst the ignorant and uncouth, those who desire the Hereafter amongst those who know nothing save this world, having lost fear and desire, and the ascetic amongst those who hanker after the ephemeral."
وأما الغربة الباطنة: فغربة الهمة، وهي غربة العارفين بين الخلق كلهم حتى العلماء والعباد والزهاد، فإن أولئك واقفون مع علمهم وعبادتهم وزهدهم، وهؤلاء واقفون مع معبودهم لا يعرجون بقلوبهم عنه.,"The inner is the strangeness of intent and purpose; this is the strangeness of the Gnostic amongst the whole creation, even the scholars, the worshippers and the ascetics. This is because these latter people are standing by their knowledge, their worship and their asceticism, whereas the Gnostic is standing with his Lord, his heart never deviating from Him."
فكان أبو سليمان الداراني يقول في صفتهم: وهمتهم غير همة الناس وإرادتهم الآخرة غير إرادة الناس، ودعاؤهم غير دعاء الناس. وسُئل عن أفضل الأعمال فبكى وقال: أن يطلع على قلبك فلا يراك تريد من الدنيا والآخرة غيره.,"Sulayman would say when describing them, “Their intent is not the same as the rest of man, their desire for the Hereafter is not the same as the rest of man, and their supplications are not the same as the rest of man.’ He was once asked about the greatest deed at which he wept and said, “That He look at you heart and find it not desiring anything save Him of this world and the Hereafter.’"
وقال يحيى بن معاذ: الزاهد غريب الدنيا، والعارف غريب الآخرة. يشير إلى أن الزهد غريب بين أهل الدنيا، والعارف غريب بين أهل الآخرة، لا يعرفه العباد ولا الزهاد، وإنما يعرفه من هو مثله وهمته كهمته.,"Yahya ibn Muadh said, “The ascetic is the stranger of this world and the Gnostic is the stranger of the Hereafter,’  meaning that the ascetic is strange amongst the people desiring this world and the Gnostic is strange amongst the people desiring the Hereafter; he will not be recognised by both the previous types of people, only by those like him."
وربما اجتمعت للعارف هذه الغربات كلها أو كثير منها أو بعضها فلا يسأل عن غربته، فالعارفون ظاهرون لأهل الدنيا والآخرة.,"It is possible that the Gnostic combine in himself all the different types of strangeness, or some of them, in which case do not even ask about his strangeness! The worshippers are known to the people of this world and the Hereafter, but the Gnostics are concealed from both."
قال يحيى بن معاذ: العابد مشهور والعارف مستور، وربما خفي حال العارف على نفسه لخفاء حالته وإساءة الظن بنفسه.,"Yahya ibn Muadh said, ‘The worshipper is well known whereas the Gnostic is hidden.’ It is even possible that the state of the Gnostic be unknown even to himself due to its subdeness and his poor opinion of himself."
وفي حديث سعد عن النبي صلى الله عليه وسلم: «إن الله يحب العبد الخفي التقي».,"45. In the hadlth reported on the authority of Sad, the Prophet (H) said, “Allah loves the pious servant who remains unknown.”"
وفي حديث معاذ عن النبي صلى الله عليه وسلم: «إن الله يحب من عباده الأخفياء الأتقياء، الذين إذا حضروا لم يعرفوا، وإذا غابوا لم يفتقدوا، أولئك أئمة الهدى ومصابيح العلم».,"46. In the hadlth reported on the authority of Mu(adh, the Prophet said, “Allah loves those pious servants of His who remain unknown. Those who, when present, are not recognised and when absent, are not missed. They are the Imams of guidance and niches of knowledge.”"
وعن علي بن أبي طالب رضي الله عنه: طوبى لكل عبد لم يعرف الناس ولم تعرفه الناس، وعرفه الله منه برضوان، أولئك مصابيح الهدى، تجلى عنهم كل فتنة مظلمة.,"Ali said, ‘Tuba is for every servant who knows the people yet they do not know him, whom Allah knows and is well-pleased with. These are the niches of guidance and they emerge unscathed from every dark, blinding tribulation.’4"
وقال ابن مسعود رضي الله عنه: كونوا جدد القلوب، خلقان الثياب، مصابيح الظلام، تخفون على أهل الأرض وتعرفون في أهل السماء.,"Ibn Mas(ud (radijAllahu (anhu) said, ‘Be people who are constantly reviving their hearts, wearing shabby garments, lights that illuminate the darkness, unknown to those on earth yet known to the  inhabitants of the heaven.’"
فهؤلاء أخص أهل الغربة، وهم الفرارون بدينهم من الفتن، وهم النزاع من القبائل الذين يُحشرون مع عيسى عليه السلام، وهم بين أهل الآخرة أعز من الكبريت الأحمر، فكيف يكون حالهم بين أهل الدنيا، وتخفى حالهم غالبا على الفرقتين كما قال:,"These are the elite of the strangers, the ones who flee from tribulation in order to safeguard their religion, the ones who have departed from the tribes, and those who will be resurrected along with Tsa ibn Maryam (*alayhis-salam). Amongst the people who desire the Hereafter, they are rarer than red gold, so what would there state be amongst those who desire the world?! For the most part their condition is unknown to both groups, the poet said,"
"تواريت عن دهري بظل جناحه… فعيني ترى دهري وليس يراني
ولو تسئل الأيام ما اسمي لما درت… وأين مكاني ما فرعن مكاني","I concealed my life under the shade of times wing.
My eye sees my life yet time does not see me.
Were you to ask the days what my name was, they would not know;
Where is my place? They would not know."
"ومن ظهر منهم للناس فهو بينهم ببدنه، وقلبه معلق بالنظر الأعلى كما قال أمير المؤمنين رضي الله عنه في وصفهم:
جسمي معي غير أن الروح عندكم… فالجسم في غربة والروح في وطن","Those of them who are known accompany the people with their bodies but their hearts are attached to heavenly matters as was depicted of them by the Leader of the Believers.
My body is with me but the soul is with You,
The body is a stranger, the soul has come home."
"وكانت رابعة العدوية رحمها الله تعالى تنشد في هذا المعنى:
ولقد جعلتك في الفؤاد محدثي… وأبحت جسمي من أراد جلوسي
فالجسم مني للحبيب مؤانس… وحبيب قلبي في الفؤاد أنيسي","Rabfah al-Adawiyyah (radiyAllahu (anha) would say the following ode,
In my heart, it is with You I discourse.
My body I have left to my companions. The body comforts those sitting around it,
My hearts’ beloved is my true comfort."
وأكثرهم لا يقوى على مخالطة الخلق فهو يفر إلى الخلوة ليستأنس بحبيبه، ولهذا كان أكثرهم يطيل الوحدة.,"Many of them would not have the strength to interact with the creation and, as a result, would flee so that they could be alone with their beloved; this is why many of them would spend long periods of time in seclusion."
وقيل لبعضهم: ألا تستوحش؟ قال: كيف أستوحش وهو يقول: أنا جليس من ذكرني؟. وقال آخر: وهل يستوحش مع الله أحد؟. وعن بعضهم: من استوحش من وحدته فذلك لقلة أنسه بربه.,"When one of them was asked, ‘Do you not feel the bite of loneliness?’ He replied, ‘How can I when He has said that He is the companion of those who remember Him?’  Another said, ‘How can one feel the bite of loneliness when he is with Allah?’ Yet another said, Whoever feels the bite of loneliness when alone does so because of his lack of solace with his Lord.’"
وكان يحيى بن معاذ كثير العزلة والانفراد فعاتبه أخوه فقال له: إن كنت من الناس فلا بد لك من الناس، فقال: يحيى: إن كنت من الناس فلا بد لك من الله. وقيل له: إذا هجرت الخلق مع من تعيش؟ قال: مع من هجرتُهم له.,"Yahya ibn Mu(adh would frequently seclude and isolate himself. His brother censured him, ‘If you are a man amongst men, you need the company of men!’ he replied, ‘If you are a man amongst men, you are in need of Allah.’ It was once asked of him, You have migrated from people, with whom do you live?’ He replied, With the One for whose sake I migrated.’"
"وأنشد إبراهيم بن أدهم:
هجرت الخلق طرًّا في هواكا… وأيتمت العيال لكي أراكا
فلو قطعتني في الحب إربا… لما حن الفؤاد إلى سوكا","Ibrahim ibn Adham said the following ode,
I migrated from all people for love of You.
I bereaved my dependants that I may see You.
If You tore my limbs apart, in my love
The heart would still long for You."
وعوتب ابن غزوان على خلوته فقال: إني أصبت راحة قلبي في مجالسة من لديه حاجتي.,"Ghazwan was once censured for his seclusion to which he said, ‘I attain relief in my heart by sitting with One who meets my needs.’"
ولغربتهم من الناس ربما نُسب بعضهم إلى الجنون لبعد حاله من أحوال الناس كما كان أويس يُقال ذلك عنه. وكان أبو مسلم الخولاني كثير اللهج بالذكر لا يفتر لسانه فقال رجل لجلسائه: أمجنون صاحبكم؟ وقال: أبو مسلم: يا ابن أخي! لكن هذا دواء الجنون.,"Because they are regarded to be strange, it is possible that some of them be accused of insanity just as Owais was accused. Abu Muslim al-Khawlanl would frequently perform dhikr; his tongue would always move in the remembrance of Allah and so a man asked one of his colleagues, ‘Is your friend mad?’ Abu Muslim replied, ‘My brother, no, rather this is the cure for madness!’"
وفي حديث عن النبي صلى الله عليه وسلم: «اذكروا الله حتى يقولوا مجنون».,"47. There is a hadlth in which the Prophet said, “Remember Allah until they say, ‘He is mad!”’"
وقال الحسن في وصفهم: إذا نظر إليهم الجاهل حسبهم مرضى وما بالقوم من مرض. ويقول: قد خولطوا وقد خالط القوم أمر عظيم، هيهات، والله مشغول عن دنياكم.,"al-Hasan said, while describing them, When the ignoramus looks at them, he thinks them ill, yet far removed are they from illness! He would say they have lost their minds; yes, they have lost their minds, but to a matter far greater than their suspicions. By Allah, in the pursuit of it they have no time for your worldly lot!’"
"وفي هذا المعنى قال:
وحرمة الود ما لي عنكم عوض… وليس لي في سواكم سادتي غرض
وقد شرطت على قوم صبحتهم… بأن قلبي لكم من دونهم فرضوا
ومن حديثي بهم قالوا به مرض… فقلت لا زال عني ذلك المرض","It is in this regard that the poet said,
By love’s sanctity! I find none to replace You,
0 Master! I have no objective save You.
Talking about You makes them say, ‘He has a malady!’
say, ‘May that malady never leave me!’"
وفي الحديث أن النبي صلى الله عليه وسلم أوصى إلى رجل فقال: «استحي من الله كما تستحي من رجلين من صالحي عشيرتك لا يفارقانك».,"48. In a hadlth it is mentioned that the Prophet advised a person by saying, “Be ashamed before Allah as you would be ashamed before two righteous people of your family who never leave you.”"
وفي حديث آخر عنه صلى الله عليه وسلم قال: «أفضل الإيمان أن تعلم أن الله معك حيثما كنت».,"49. In another hadlth, he said, “The best and most supenor quality of faith is that you know that Allah is with you wherever you be.”"
وفي حديث آخر أنه «سئل صلى الله عليه وسلم: ما تزكية النفس؟ قال: (أن يعلم أن الله معه حيث كان) ». وفي حديث آخر عنه صلى الله عليه وسلم قال: «ثلاثة في ظل الله يظلهم في ظله يوم لا ظل إلا ظله»… فذكر منهم رجلا حيث توجه علم أن الله معه).,"50. In another hadlth, he was asked how a person could purify his soul to which he replied, “That he know that Allah is with him wherever he be.”
51. In another hadlth, he said that there were three who would be shaded in the shade of Allah on the Day when there is no shade but His shade, and mentioned the person who knows that Allah is with him amongst them."
وثبت عنه صلى الله عليه وسلم أنه «سئل عن الإحسان فقال: (أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك) ».,"52. It is established that he was asked about ihsan to which he replied, “That you worship Allah as if you see Him, for even though you do not see Him, He sees you.”"
ولأبي عبادي في هذا المعنى أبيات حسنة أساء بقولها في مخلوق، وقد أصلحت منها أبياتا حتى استقامت على الطريقة:,"In this regard, Abu ‘Ubadah al-Bukhtari composed some fine verses, but unfortunately they were directed to an object of creation. I have corrected some places of the poem so that it bears relevance here,"
"كأن رقيبا منك يرعى خواطري… وآخر يرعى ناظري ولساني
فما بصرت عيناي بعدك منظرا… يسؤك إلا قلت قدره نفاني
ولا بدرت من في بعدك لفظة… لغيرك إلا قلت قد سمعاني","It is as if a watcher is scrutinising my thoughts,
And another, my sight and my tongue.
Hence my eyes have not set on anything, after You,
That would anger You, except that I said,
They have seen me!’
My mouth has not spoken a word, after You,
For other than Your sake except that I said,
They have heard me!’"
"ولا خطرت من ذكر غيرك خطرة… على القلب إلا عرجا بعناني
إذا ما تسلى القاعدون على الهوى… بذكر فلان أو كلام فلان
وجدت الذي يسلي سواي يشوقني… إلى قربكم حتى أمل مكاني","Not a thought, in mention of other than You,
Has crossed my heart except that they stopped it in its tracks.
When the sitters take comfort in their base desires,
Speaking about so-and-so and what so-and-so said,
I find their company inculcating in me a desire For Your closeness, so much so that I cannot sit there any longer."
"وإخوان صدق قد سئمت لقاءهم… وأغضيت طرفي عنهم ولساني
وما الغض أسلى عنهم غير أنني… أراك كما كل الجهات تراني","My truthful brothers, I am tired of their company,
I lower my sight from them and withhold my tongue:
It is not that I find others better company than them, Rather I believe that You see me from every direction."
انتهى الكتاب,This is the end of what the Shaykh mentioned.
"الاعتبار
المؤلف: أبو المظفر مؤيد الدولة مجد الدين أسامة بن مرشد بن علي بن مقلد بن نصر بن منقذ الكناني الكلبي الشَّيزَري
(مذكرات أسامة بن منقذ في الحروب الصليبية)","AN ARAB-SYRIAN GENTLEMAN AND WARRIOR
IN
THE PERIOD OF THE CRUSADES
MEMOIRS OF USAMAH IBN-MUNQIDH"
ولم يكن القتل في ذلك المصافّ في المسلمين كثيرًا.,In the course of that combat the massacre was not great in the ranks of the Moslems.
وكان وصل من الإمام الراشد بن المسترشد رحمهما الله، ابن بشر رسولًا إلى أَتابك يستدعيه.,"Before the battle there had arrived ibn-Bishr, an envoy from the Imam al-Rashid ibn-al-Mustarshid (may Allah’s mercy rest upon their two souls!), in order to summon the atabek to appear before him [the caliph]."
فحضر ذلك المصاف وعليه جَوْشَنٌ مذَهَّب، فطعنه فارس من الإفرنج، يقال له ابن الدقيق، في صدره، أخرج الرمح من ظهره رحمه الله،,"Bishr took part in that battle clad in a gilden byrnie [jawshan]. A Frankish knight, named ibn-al-Daqiq, smote and pierced him in the chest with a lance, making the lance come out of his back (may Allah’s mercy rest upon his soul!)."
بل قُتل من الإفرنج خَلْق كثير.,The slaughter was rather great in the lines of the Franks.
وأمر أتابك رحمه الله، فجُمعت رؤوسهم في حقل مقابل الحصن، فكانت قدر ثلاثة آلاف رأس.,"The atabek (may Allah’s mercy rest upon his soul!) gave orders according to which their heads were assembled in a field opposite the castle, and they turned out to be about three thousand."
ثم إن ملك الروم عاد خرج إلى البلاد في سنة اثنتين وثلاثين وخمس مئة، واتفق هو والإفرنج خذلهم الله، واجمعوا على قصد شيزر ومنازلتها.,"Later on in the year 532, the emperor of the Byzantines once more set out against the land of Syria and made an alliance with the Franks (may Allah render them helpless!) to go conjointly against Shayzar and attack it."
فقال لي صلاح الدين ماترى ما فعله هذا الولد المثكل؟ يعني ابنه شهاب الدين احمد”,"Salah-al-Din thereupon said to me, “Dost thou not see what this timorous fellow has done?” referring to his own son Shihab-al-Din Ahmad."