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- Allah Almighty says: through His prophet Issa Ibn Maryam (Jesus): (Whoever associates others with Allah ˹in worship˺ will surely be forbidden Paradise by Allah. Their home will be the Fire. And the wrongdoers will have no helpers.)
That is, whoever takes another Allah with Allah to worship him, Allah has prescribed Hellfire for him and forbidden Paradise for him – may Allah protect us from Hellfire.
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- This meaning is confirmed by what al-Bukhaari and Muslim narrated from the hadith of Abu Dhar (may Allah be pleased with him) who said:
“I came to the Prophet (ﷺ) and found him asleep under a white sheet. When I came back to him after he had awakened he said, “If anyone says there is no Allah but Allah and dies in that belief, he will enter paradise.” I asked, “Even if he commits fornication and even if he steals?” He replied, “Even if he commits fornication and even if he steals.” I asked, “Even if he commits fornication and even if he steals?” He replied, “Even if he commits fornication and even if he steals.” I asked, “Even if he commits fornication and even if he steals?” He replied, “Even if he commits fornication and even if he steals, in spite of Abu Dharr.” When Abu Dharr told this he said, “Even if Abu Dharr’s pride is humbled.”
When he told this Abu Dhar would say : Despite Abu Dharr’s nose (pride).
The meaning of the hadith is that whoever dies as a Muslim will enter Paradise, and he may enter it at first without entering Hell, and he may deserve a punishment, so Allah Almighty will punish him for his sins and then admit him to Paradise.
Al-Nawawi has mentioned that the meaning of despite Abu Dharr’s pride is the humiliation of him, because he fell contrary to what he wants, and it was said: its meaning in spite of him, but the Prophet (peace and blessings of Allah be upon him) said that to him because he ruled out pardoning the adulterer, the thief who violates the sanctity as he considered those major violations, and Abu Dhar was portrayed as the resistor even if he does not always object, and that was because of the severity of his aversion to the disobedience of Allah Almighty.
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- قال الله تعالى على لسان نبيه عيسى بن مريم:” إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ”، أي: من جعل مع الله إلهًا آخر يعبده، فقد أوجب الله له النار وحرم عليه الجنة-والعياذ بالله من النار-.
- ويؤكد ذلك المعنى ما رواه البخاري ومسلم من حديث أبي ذر-رضي الله عنه- قال:
“أَتَيْتُ النبيَّ ﷺ وعليه ثَوْبٌ أبْيَضُ، وهو نَائِمٌ، ثُمَّ أتَيْتُهُ وقَدِ اسْتَيْقَظَ، فَقالَ ﷺ: “ما مِن عَبْدٍ قالَ: لا إلَهَ إلَّا اللَّهُ، ثُمَّ مَاتَ علَى ذلكَ إلَّا دَخَلَ الجَنَّةَ” قُلتُ: وإنْ زَنَى وإنْ سَرَقَ؟ قالَ: “وإنْ زَنَى وإنْ سَرَقَ” قُلتُ: وإنْ زَنَى وإنْ سَرَقَ؟ قالَ: “وإنْ زَنَى وإنْ سَرَقَ” قُلتُ: وإنْ زَنَى وإنْ سَرَقَ؟
قالَ: “وإنْ زَنَى وإنْ سَرَقَ علَى رَغْمِ أنْفِ أبِي ذَرٍّ”.
وكانَ أبو ذَرٍّ إذَا حَدَّثَ بهذا قالَ: وإنْ رَغِمَ أنْفُ أبِي ذَرٍّ.
ومعنى الحديث: أن من مات على الإسلام فإنه يدخل الجنة، وقد يدخلها ابتداء دون أن يدخل النار، وقد يكون مستحقًا للعقوبة فيعاقبه الله تعالى على ذنوبه ثم يدخل الجنة.
وقد ذكر النووي في معنى قوله ﷺ: ” علَى رَغْمِ أنْفِ أبِي ذَرٍّ”: أي: على ذل منه، لوقوعه مخالفًا لما يريد، وقيل: معناه على كراهة منه، وإنما قاله له ﷺ ذلك لاستبعاده العفو عن الزاني السارق المنتهك للحرمة واستعظامه ذلك، وتصور أبي ذر بصورة الكاره الممانع وإن لم يكن ممانعا، وكان ذلك من أبي ذر لشدة نفرته من معصية الله تعالى وأهلها.