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العربية

The First Person to be Ressurected

Do not distinguish between Allah's prophets, for indeed the horn will be blown, and everyone in the heavens and everyone on Earth would lose consciousness, except whom Allah wills. It would then be blown another time, and I would be the first to be resurrected, and behold! Musa would be holding the 'Arsh! I do not know, was he taken to account the first time he passed out on the mountain or was he resurrected before me? And I cannot say that anyone is better than Yunus ibn Matta.

Authentic on the authority of Abu Hurayrah, collected in Sharh at-Tahawiyyah: P.128 and 1/533    

[Saheeh al-Jaami' as-Sagheer: # 2570]

In another narration:

"Indeed all people would pass out and I would be the first to gain consciousness, and behold! Musa would be firmly grabbing on to the side of the 'Arsh! So I do not know, was he amongst those who lost consciousness, and then gained it before me, or was he from amongst those who were exempted by Allah the Elevated?

[Saheeh al-Jaami' as-Sagheer: # 2373]

An-Nawawee stated:

The Sa'qah [translated in the Hadeeth above as losing consciousness] is death and annihilation [linguistically]. A person Sa'aq means he died. [Other linguistic benefits have been omitted but can be found in the Arabic version]

Al-Qaadee stated: This Hadeeth is amongst the most puzzling, because Musa already died, so how could he die again [by the blowing of the horn]? Only things that are alive can die.

His statement ﷺ-:

…or was he from amongst those who were exempted by Allah the Elevated?

This indicates that Musa was alive, however, no evidence has been transmitted indicating that Musa came back to life, or that he is alive now - as is the case with 'Eesa. Furthermore, the Prophet -ﷺ- said [in another Hadeeth]: "If I was still there I would have shown you his (Musa’s - ‘Alayhi as-Salaam) grave at the side of a path."

Al-Qaadee continues:

It is possible that what is meant by this 'Sa'qah', is a passing out after the resurrection, when the heavens and Earth are rent asunder, this way the Ayaat and Ahadeeth would be in cohesion. This is also supported by the choice of words the Messenger -ﷺ- used, where he said 'gained consciousness', since this is only used with someone who has lost consciousness, as for someone who is dead; it is said 'he was resurrected'. Also, Musa passing out on the mountain was not a death.

Regarding his saying:

I do not know, was he amongst those who gained consciousness before me…

It is possible that the Messenger of Allah -ﷺ- said this before he came to know that he was the first person to be resurrected, if the meaning was to be taken literally, and that our Prophet -ﷺ- is the first person to be resurrected unrestrictedly.

And it is also possible that what it means, is that he is amongst the first group of people to be resurrected, and Musa would also be from that group.

Sharh Saheeh Muslim: 15/130

BadruDeen al-'Aynee al-Hanafee stated:

If it is asked: So with this precedency, has Musa – ‘Alayhi as-Salaam become superior to our Prophet? 

It is said: If he is superior from one angle, this does not necessitate that he is superior unrestrictedly. It has also been said that the two options that are doubted do not necessitate superiority unrestrictedly.

'Umdatul Qaree: 33/315

Al-Haafidh [ibn Hajar] states:

What is meant by Sa'qah, is a losing of consciousness that befalls a person who hears a [frightening] sound or sees something frightening. And this narration clearly proves that people gain consciousness after the horn is blown for the second time. An even clearer proof is the narration of ash-Sha'bee on the authority of Abu Hurayrah in the Tafseer of Surat az-Zumar with the wording:

I am the first who will raise his head after the horn is blown for the second/last time.

His statement: 

So I do not know, was he amongst those who lost consciousness, and then gained it before me, or was he from amongst those who were exempted by Allah the Elevated?

Meaning was he  exempted from passing out; if he gained consciousness before him, then this is an evident virtue, and if he was amongst those who have been exempted by Allah and didn’t lose consciousness, then this too, is also a virtue.

The following wording is found in the Hadeeth of Abu Sa'eed:

I do not know, was he from amongst those who lost consciousness – meaning and gained consciousness before me – or was he taken to account the first time he lost consciousness. Meaning when he lost consciousness after asking to see Allah. 

Ibn al-Fadl clarified this through his narration with the wording:

…was he taken into account by passing out the day he was on the mountain…

By combining this narration with his statement:

or was he from amongst those who were exempted by Allah?

[It becomes clear that] Ibn al-Fadl’s narration explains why he was exempted; it is because he was taken to account with his passing out on the mountain, so he was not tasked by passing out again.

In a wording in the narration of Muhammad ibn 'Amr on the authority of Abu Salamah that was collected by Ibn Mardawayh:

I am the first whom the Earth will split for [to emerge from] on the day of resurrection, so I would wipe the sand off my head.  I will approach the pillars of the 'Arsh, and would find Musa standing there. So I do not know, did he wipe the sand from his head before me, or was he amongst those whom were exempted by Allah.

With this wording; 'wipe the sand from his head before me…' it can be understood that they emerged from the grave at the same time, it could also be a figure of speech, meaning emerging from the grave. In either case, it is a virtue for Musa as has preceded.

Fat-h al-Baaree with omissions.

 

Shaykh 'Abdul Muhsin al-'Abbaad states [audio file]:

In some narrations he said:

I do not know, did he gain consciousness before me, or was he sufficed with the passing out on the mountain?

It was said: This passing out that takes place happens on the Day of Resurrection, when Allah – the Mighty and Majestic – descends to judge between mankind, all of them pass out. So the Prophet -ﷺ- would be the first to gain consciousness, and he would find Musa holding on to a pillar of the ‘Arsh. So the Prophet -ﷺ- says:

I do not know; did he gain consciousness before me

-    Meaning did he lose consciousness, and then gain it before me?

…or was he sufficed with the losing of consciousness on the mountain

-    Which happened in the life of this world. As Allah said:

But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious.

[Al-'Araaf: 143]

So he lost consciousness twice; once in the life of this world, and once on the Day of Resurrection. This is if we were to consider the possibility that he passes out in the afterlife, but if he doesn’t pass out in the afterlife, and is safe from losing consciousness, then he would have been sufficed by the time it happened to him on the mountain in the life of this world, which Allah mentions in the Quran.

But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You

[Al-'Araaf: 143]

So the state of Musa in relation to this passing out which happens to all people, it is either that what happens to them happens to him as well. Or, that it doesn’t happen to him [in the afterlife] but something similar to it happens to him in the life of this world. So he would be sufficed by the first passing out [in the life of this world] and be safe from the second passing out in the afterlife, and there is a narration affirming this stating:

…or was he amongst those who were exempted by Allah

So this either means that he was exempted from passing out because it happened to him in the life of this world, as was affirmed in another Hadeeth. Or it could also mean:

And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will Sa’qah’ [fall dead] except whom Allah wills.

[Az-Zumar: 68]

However, the Sa’qah’ referred to in this Ayah, is a death which befalls anyone who is alive at the end of times. There is a ‘Sa’qah’ of death, then a ‘Sa’qah’ of resurrection:
And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will Sa’qah’ [fall dead] except whom Allah wills. 

And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will Sa’qah’ [fall dead] except whom Allah wills.

[Az-Zumar: 68]

Meaning those whom Allah does not will to die, like those who were created in Jannah and Allah did not will their death such as the Hoor al-Ayn; they were created to remain in Jannah, so they will not die and are exempted.

This was related by the commenter of at-Tahawiyyah by way of Abul Hajjaaj al-Mizee, it was also mentioned by Ibn Katheer. They mentioned that the Sa’qah only happens in the afterlife when Allah comes for judgement, and that Musa -ﷺ- either goes through the Sa’qah a second time on the Day of Resurrection, and gains consciousness before the Prophet -ﷺ, or that he does not go through the Sa’qah [a second time] because he was sufficed with the Sa’qah in the life of this world when Allah - the Mighty and Majestic - descended and Musa fell unconscious, as was clarified in Surat al-‘Araaf.

Sharh Sunan Abu Dawood: 26/456

 




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أول من يبعث

لا تفضلوا بين أنبياء الله فإنه ينفخ في الصور فيصعق من في السموات ومن في الأرض إلا ما شاء الله ثم ينفخ فيه أخرى فأكون أول من بعث فإذا موسى آخذ بالعرش فلا أدري أحوسب بصعقته يوم الطور أم بعث قبلي ولا أقول إن أحدا أفضل من يونس بن متى
صحيح عن أبي هريرة. شرح الطحاوية 128و 553/1
صحيح الجامع الصغير وزياداته #2570

وَفِي رِوَايَةٍ :

فَإِنَّ النَّاسَ يُصْعَقُونَ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ فَإِذَا مُوسَى بَاطِشٌ بِجَانِبِ الْعَرْشِ فَلَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ فَأَفَاقَ قَبْلِي أَمْ كَانَ مِمَّنِ اسْتَثْنَى اللَّهُ تَعَالَى

 

صحيح الجامع الصغير وزياداته #2373الصَّعْقُ وَالصَّعْقَةُ

قال النووي:

الصَّعْقُ وَالصَّعْقَةُ الْهَلَاكُ وَالْمَوْتُ وَيُقَالُ مِنْهُ صَعِقَ الْإِنْسَانُ وَصَعِقَ بِفَتْحِ الصَّادِ وَضَمِّهَاِ وَأَنْكَرَ بَعْضُهُمُ الضَّمَّ وَصَعَقَتْهُمُ الصَّاعِقَةُ بِفَتْحِ الصَّادِ وَالْعَيْنِ وَأَصْعَقَتْهُمْ وَبَنُو تَمِيمٍ يَقُولُونَ الصَّاقِعَةُ بِتَقْدِيمِ الْقَافِ

قَالَ الْقَاضِي:

وَهَذَا مِنْ أَشْكَلِ الْأَحَادِيثِ لِأَنَّ مُوسَى قَدْ مَاتَ فَكَيْفَ تُدْرِكُهُ الصَّعْقَةُ

وَإِنَّمَا تَصْعَقُ الْأَحْيَاءَ , قَوْلُهُ 

مِمَّنِ اسْتَثْنَى اللَّهُ تَعَالَى

يَدُلُّ عَلَى أَنَّهُ كَانَ حَيًّا وَلَمْ يَأْتِ أَنَّ مُوسَى رَجَعَ إِلَى الْحَيَاةِ وَلَا أَنَّهُ حَيٌّ كَمَا جَاءَ فِي عِيسَى وَقَدْ قَالَ  -ﷺ-لَوْ كُنْتُ ثَمَّ لَأَرَيْتُكُمْ قَبْرَهُ إِلَى جَانِبِ الطَّرِيقِ

قَالَ الْقَاضِي يَحْتَمِلُ أَنَّ هَذِهِ الصَّعْقَةَ صَعْقَةُ فَزَعٍ بعد البعث حين تنشق السماوات وَالْأَرْضُ فَتَنْتَظِمُ حِينَئِذٍ الْآيَاتُ وَالْأَحَادِيثُ وَيُؤَيِّدُهُ قَوْلُهُ  -ﷺ- فَأَفَاقَ لِأَنَّهُ إِنَّمَا يُقَالُ أَفَاقَ مِنَ الْغَشْيِ وَأَمَّا الْمَوْتُ فَيُقَالُ بُعِثَ مِنْهُ وَصَعْقَةُ الطُّورِ لَمْ تَكُنْ مَوْتًا وَأَمَّا قَوْلُهُ -ﷺ- 

فَلَا أَدْرِي أَفَاقَ قَبْلِي 

فَيَحْتَمِلُ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَهُ قَبْلَ أَنْ يَعْلَمَ أَنَّهُ أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ إِنْ كَانَ هَذَا اللَّفْظُ عَلَى ظَاهِرِهِ وَأَنَّ نَبِيَّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَّلُ شَخْصٍ تَنْشَقُّ عَنْهُ الْأَرْضُ عَلَى الْإِطْلَاقِ قَالَ وَيَجُوزُ أَنْ يَكُونَ مَعْنَاهُ أَنَّهُ مِنَ الزُّمْرَةِ الَّذِينَ هُمْ أَوَّلُ مَنْ تَنْشَقُّ عَنْهُمُ الْأَرْضُ فَيَكُونُ مُوسَى مِنْ تلك الزمرة

شرح صحيح مسلم : 15/130

فال بدر الدين العيني الحنفي:

فإن قيل فهل صار موسى عليه السلام بهذا التقدم أفضل من نبينا قيل له لا يلزم من فضله من هذه الجهة أفضليته مطلقا وقيل لا يلزم أحد الأمرين المشكوك فيهما الأفضلية على الإطلاق

عمدة القاري شرح صحيح البخاري : 33/315

قال الحافظ ابن جحر:

والمراد بالصعق غشي يلحق من سمع صوتا أو رأى شيئا يفزع منه . وهذه الرواية ظاهرة في أن الإفاقة بعد النفخة الثانية ، وأصرح من ذلك رواية الشعبي عن أبي هريرة في تفسير الزمر بلفظ إني أول من يرفع رأسه بعد النفخة الأخيرة

قوله : 

فلا أدري أكان ممن صعق فأفاق قبلي أو كان ممن استثنى الله

أي فلم يكن ممن صعق ، أي فإن كان أفاق قبلي فهي فضيلة ظاهرة وإن كان ممن استثنى الله فلم يصعق فهي فضيلة أيضا .

ووقع في حديث أبي سعيد 

فلا أدري كان فيمن صعق - أي فأفاق قبلي - أم حوسب بصعقته الأولى

أي التي صعقها لما سأل الرؤية ، وبين ذلك ابن الفضل في روايته بلفظ :

أحوسب بصعقته يوم الطور

والجمع بينه وبين قوله : 

أو كان ممن استثنى الله

أن في رواية ابن الفضل وحديث أبي سعيد بيان السبب في استثنائه ، وهو أنه حوسب بصعقته يوم الطور فلم يكلف بصعقة أخرى .

ووقع في رواية محمد بن عمرو عن أبي سلمة عند ابن مردويه :

أنا أول من تنشق عنه الأرض يوم القيامة ، فأنفض التراب عن رأسي ، فآتي قائمة العرش فأجد موسى قائما عندها فلا أدري ، أنفض التراب عن رأسه قبلي أو كان ممن استثنى الله

ويحتمل قوله في هذه الرواية أنفض التراب قبلي تجويز المعية في الخروج من القبر أو هي كناية عن الخروج من القبر ، وعلى كل تقدير ففيه فضيلة لموسى كما تقدم

.فتح الباري 6:445 مع تصرف يسير

 

قال الشيخ عبد المحسن العباد:

وجاء في بعض الأحاديث أنه قال: 

فلا أدري أفاق قبلي أم جوزي بصعقة يوم الطور

وقيل: إن هذا الصعق الذي يحصل إنما هو يوم القيامة عندما يتجلى الله عز وجل لفصل القضاء بين الناس فإنهم يصعقون جميعاً، فيكون النبي صلى الله عليه وسلم أول من يفيق من هذه الصعقة، فيجد موسى آخذاً بقائمة العرش، فالنبي صلى الله عليه وسلم يقول: 

لا أدري، هل أفاق قبلي

- يعني صعق وأفاق قبلي،  -

أم جوزي بصعقة الطو

 -  التي حصلت في الدنيا، كما قال الله: 

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا

[الأعراف:143]

فحصل له الصعق مرتين: مرة في الدنيا، ومرة في يوم القيامة، هذا إن حصل له الصعق في الآخرة، وإن لم يحصل له الصعق في الآخرة، بل سلم من ذلك الصعق، فيكون جوزي بصعقة يوم الطور التي حصلت له في الدنيا، والتي ذكرها الله عز وجل في القرآن: 

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ

[الأعراف:143]

فيكون شأن موسى بالنسبة لهذا الصعق الذي حصل للناس إما أنه حصل له ما حصل لهم، أو أنه لم يحصل له ذلك ولكن حصل له شيء في الدنيا مثله، فجوزي عن تلك الصعقة التي في الدنيا بأنه سلم من هذه الصعقة في الآخرة، وقد جاء في هذا رواية:

أو كان ممن استثنى الله

فإما أن يكون المقصود به أنه استثني فلم يصعق؛ لأنه قد حصل له ذلك في الدنيا كما جاء في الحديث الآخر، أو يكون المقصود منه: 

وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ

[الزمر:68]

لكن هذه الصعقة التي في هذه الآية المراد بها صعقة الموت لمن كان حياً في آخر الزمان، فهناك صعقة الموت، ثم صعقة البعث، 

وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ

[الزمر:68]

أي: ممن لم يشأ الله أن يحصل له الموت، كالذين خلقوا في الجنة ولم يشأ الله موتهم كالحور العين، فإنهن خلقن للبقاء في الجنة، فلا يحصل لهن موت فيكن ممن استثني. وهذا نقله شارح الطحاوية عن أبي الحجاج المزي ، وقال به أيضاً ابن كثير ، فذكروا أن الصعق إنما هو في الآخرة عندما يأتي الله لفصل القضاء، وأن موسى عليه الصلاة والسلام إما أن يكون صعق مرة أخرى يوم القيامة فيفيق قبل النبي صلى الله عليه وسلم، أو أنه لم يصعق ولكنه جوزي بصعقة الدنيا عندما تجلى الله عز وجل للجبل وخر موسى صعقاً، كما جاء ذلك مبيناً في سورة الأعراف.

شرح سنن أبي داود ـ عبد المحسن العباد  26/456 : 


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