وَرُبَّمَاAnd perhapsاَتَّكَلَsome reliedبَعْضَon someالْمُغْتَرِّينَof the deceivedعَلَىon whatمَاwhatيَرَىis seenمِنْofنِعَمِthe blessingsاللَّهِof Allahعَلَيْهِupon himفِيin theالدُّنْيَاdunya،,وَأَنَّهُand that heلَاdoes notيُغَيِّرُchangeبِهَاby it،,وَيَظُنُّand he thinksأَنْthatذَٰلِكَthisمِنْis fromمَحَبَّةِthe loveاللَّهِof Allahلَهُfor him،,وَأَنَّهُand that heيُعْطِيهِgives himفِيin theالْآخِرَةِHereafterأَفْضَلَbetterمِنْthanذَٰلِكَthat۔.وَهَذَاAnd thisمِنْis fromالْغُرُورِthe illusion.
And perhaps some of the deceived rely on what is seen of Allah's blessings upon them in the world, and they do not change by it. They think that this is from Allah's love for them, and that He gives them better than that in the Hereafter. And this is from the illusion.
قَالَThe Imam saidالْإِمَامُthe ImamأَحْمَدُAhmad،,سَعْدٌSa'd،,حَدَّثَنَا narrated to usيَحْيَىYahyaبِنْson ofغَيْلَانَGhaylan،,حَدَّثَنَاnarrated to usرُشْدِينRushdinبِنْson ofعَنْbyحَرْمَلَةَHurmalahبِنْson ofعِمْرَانَImranالتَّجِيبِيِّthe Tajibi،,عَنbyعُقْبَةَUqbahبِنْson ofمُسْلِمٍMuslim،,عَنbyعُقْبَةَUqbahبِنْson ofعَامِرٍAmir،,عَنbyالنَّبِيِّthe Prophetﷺ(peace be upon him)قَالَsaid::إِذَاIfرَأَيْتَyou seeاللَّهَAllahعَزَّ وَجَلَّthe Almighty and Majesticيُعْطِيgivesالْعَبْدَthe servantمِنَfromالدُّنْيَاthe duniyaعَلَىfor hisمَعَاصِيهِsinsمَاwhatيُحِبُّhe likes،,فَإِنَّمَاthen indeedهُوَit isاسْتِدْرَاجٌentrapment.ثُمَّThenتَلَاhe recitedقَوْلَهُHis sayingعَزَّ وَجَلَّthe Almighty and MajesticفَلَمَّاSo whenنَسُواthey forgotمَاwhatذُكِّرُواthey were remindedبِهِof it،,فَتَحْنَاWe openedعَلَيْهِمْupon themأَبْوَابَthe doorsكُلِّof allشَيْءٍthingsحَتَّىuntilإِذَاwhenفَرِحُواthey rejoicedبِمَاin whatأُوتُواthey were givenأَخَذْنَاهُمWe seized themبَغْتَةًsuddenlyفَإِذَاThen beholdهُمْtheyمُّبْلِسُونَare despairing.﴾(}[[الْأَنْعَامِAl-An'am//٤٤44]]۔.
The Imam Ahmad said: Sa'd narrated to us Yahya son of Ghaylan, who narrated to us Rushdin son of Harmah, son of Imran Al-Tajibi, by Uqbah son of Muslim, by Uqbah son of Amir, who narrated that the Prophet (peace be upon him) said: "If you see Allah the Almighty and Majestic giving the servant from the worldly life for his sins what he likes, then indeed this is entrapment." Then he recited His saying: "So when they forgot what they had been reminded of, We opened upon them the doors of all things, until when they rejoiced in what they were given, We seized them suddenly, then behold they are despairing." (Al-An'am / 44)
(۱)(1) ف:F: «عَلَيْهِ"upon himفِيْمَاin whatيَغْتَرُّhe is deceivedبِهِby itوَقَدْand hasوَقَعَoccurredفِيinغَيْرِهَاothersجَمِيعًا:entirely«لَا"do notيَغْتَرُّbe deceivedبِهِby it،,وَلَعَلَّهُand perhapsتَصَحِيفٌa corruptionصَوَابُهُits correctمَاwhatأَثْبَتْنَاwe have established،,وَكَذَلِكَand likewiseفِيinطَthe print ofالْمَدَنِيِّthe Madaniوَصَوَابٌand the correctمَاwhatجَاءَcameفِيinف:F: «فَمَا"so whatيُغَيِّرُchangesبِهِby it.وَفِيAnd inطَthe print ofمَحْمُودٍMamdoudفَائِدَةٌ:a benefit: وَأَنَّهُand that heيُعْتَنَىis taken care ofبِهِof itفَحُذِفَit was omittedإِلَّاexcept»"غَيْرٌthe other يُغَيِّرُchange".وَفِيAnd inطَthe print ofأَبِيAbuالسَّمَحِAl-Samih:: «وَأَنَّهُ"and that heيَغْتَرُّis deceivedبِهِby it".
(1) F: 'upon him in what he is deceived by it, and it has occurred in others entirely: "do not be deceived by it," and perhaps it is a corruption, its correct form is what we have established, and likewise in the print of the Madani. And the correct form of what came in F: 'so what changes by it.' And in the print of Mamdoud, a benefit: and that he is taken care of, it was omitted except for ",” the other changes." And in the print of Abu Al-Samih: "and that he is deceived by it."
(۲)(2) كَذَاThusفِيinس،S,خَبَرٍ.khab.وَفِيand inزZ:::ذَٰلِكَthatأَنَّهُit isوَفِيand inغَيْرِهَاothers::وَيَظُنُّhe thinksذَٰلِكَthatمِنْfrom.
(2) Thus in S, khab. And in Z: that it is; and in others: and he thinks that is from.
(۳)(3) فِيinالْمُسْنَدِthe Musnad(۱٤۵/٤(145/4(۱٧۳۱۱)(17311)وَالزُّهْدِand Al-Zuhd(٦٢)(62)وَأَخْرَجَهُAnd narratedالطَّبَرِيُّby Al-Tabariفِيinتَفْسِيرِهِhis commentary(١٩٥٧(1957)وَالْدُّولَابِيُّand Al-Dulabiفِيinالْكُنَىthe Fablesوَالأَسْمَاءِand names(۱۱۱/۱)(111/1)وَالطَّبَرَانِيُّand Al-Tabaraniفِيinالْأَوْسَطِthe middle(۹۲۷۲)(9272)وَغَيْرِهِمand othersمِنْfromطَرِيقِthe chainحَرْمَلَةَHurmalahبِنْson ofعِمْرَانَImranعَنْbyعُقْبَةَUqbahبِنْson ofمُسْلِمٍMuslimعَنْbyعُقْبَةَUqbahبِنْson ofعَامِرٍAmir،,فَذَكَرَهُhe mentioned it.قَالَHe saidالطَّبَرَانِيُّAl-Tabarani::لَاdoes notيُرْوَىnarrateهَذَاthisالْحَدِيثُhadithعَنْfromعُقْبَةَUqbahبِنson ofعَامِرٍAmirإِلَّاexceptبِهَذَاby thisالإِسْنَادِchain.تَفَرَّدَIt is uniqueبِهِto himحَرْمَلَةِHurmalahبِنْson ofيَحْيَىYahya.
(3) In the Musnad (145/4 (17311) and Al-Zuhd (62). And narrated by Al-Tabari in his commentary (1957) and Al-Dulabi in the Fables and names (111/1) and Al-Tabarani in Al-Awsat (9272) and others from the chain of Hurmalah son of Imran by Uqbah son of Muslim by Uqbah son of Amir. He mentioned it. Al-Tabarani said: This hadith is not narrated from Uqbah son of Amir except by this chain. It is unique to Hurmalah son of Yahya.
وَرَوَاهُAnd narratedإِبْنُIbnوَهْبٍWahbثَنَاhe narratedحَرْمَلَةَHurmalahوَإِبْنُand IbnلَهِيعةَLahi'ahعَنْbyعُقْبَةَUqbahبِنْson ofمُسْلِمٍMuslimعَنْbyعُقْبَةَUqbahبِنْson ofعَامِرٍAmir،,فَذَكَرَهُhe mentioned it.أَخْرَجَهُIt was narrated byإِبْنُIbnأَبِيAbuحَاتِمٍHatimفِيinتَفْسِيرِهِhis commentary٤/4/١٢٩٠1290--١٢٩١1291(٧٢٨٨)(7288)
And narrated by Ibn Wahb, he narrated Hurmalah and Ibn Lahi'ah by Uqbah son of Muslim by Uqbah son of Amir. He mentioned it. It was narrated by Ibn Abu Hatim in his commentary 4/1290-1291 (7288).
وَهَذَاAnd thisيَدُلُّindicatesعَلَىtoثُبُوتِthe authenticityهَذَاof thisالْحَدِيثِhadithرَاجِعْreviewتَحْقِيقِthe verificationالْمُسْنَدِof the Musnad(٥٤٧/٢۸).(547/28).وَالْحَدِيثُAnd the hadithحَسَّنَهُwas graded goodالْعِرَاقِيُّby Al-Iraqiفِيinتَخْرِيجِthe authenticationالإِحْيَاءِ.of Al-Ihya.
And this indicates the authenticity of this hadith; review the verification of the Musnad (547/28). And the hadith was graded good by Al-Iraqi in the authentication of Al-Ihya.
(٤)(4) تَحَرَّفَتْIt is corrupted«رُشْدِين"RushdinفِيinلLإِلَىto«رَشَدٍ"Rushdوَفِيand inسSإِلَىto«رَشِيدٍ"Rashid.(٥)(5)سS:: «عُثْمَانَ"Uthman،,تَحْرِيفٌ.It is corrupted.
(4) It is corrupted 'Rushdin in L to 'Rushd and in S to 'Rashid.' (5) S: 'Uthman,' It is corrupted.