Among the Means of Illustration in the Prophetic Parables (Khutbah)

Among the means of illustration in the Prophetic Proverbs Praise be to Allah, Lord of the Worlds, and blessings and peace be upon His Noble Messenger, and upon his family and all his companions. As for what follows: The proverbs mentioned in the Noble Prophetic Hadith are the concise expressions of good words, and the brief phrases in which the term (simile) or (analogy) is not explicitly stated, and which carry eloquent and profound meanings, functioning in the manner of proverbs. The difference between them and the explicit proverbs is that in the explicit proverbs, the particle of comparison is mentioned; such as his saying, may Allah’s prayers and peace be upon him: “The parable of the believer is like the parable of a green tree…” narrated by al-Bukhari. Whereas the mentioned proverbs come as a wise sentence, or a general and eloquent rule. And upon examining the proverbs in the Prophetic Hadith, it becomes clear that the proverbs are of two types: 1- The explicit proverbs: These are those in which the term (parable) is explicitly stated, or what indicates (comparison); such as the saying of the Prophet, may Allah’s prayers and peace be upon him: “The parable of what Allah sent me with, of guidance and knowledge, is like the parable of abundant rain that fell upon a land, so some of it was fertile, accepting the water, and producing abundant grass and vegetation, and some of it was barren [1], holding back the water, so Allah benefited people with it, and they drank, watered, and sowed, and it fell upon another portion, which was nothing but a salt marsh [2] that holds neither water nor produces grass. That is the parable of one who understands in the religion of Allah, and benefits from what Allah sent me with, so he knows and teaches, and the parable of one who does not raise his head with that, and does not accept the guidance of Allah with which I was sent.” Narrated by al-Bukhari and Muslim. 2- The mentioned proverbs: These are those in which the term of analogy is not explicitly stated, but they indicate wonderful meanings in brevity, which have their impact when transferred to what is similar to them; such as his saying, may Allah’s prayers and peace be upon him: “The report is not like the direct observation.” Authentic – narrated by Ahmad. And his saying, peace and blessings be upon him: “The believer is not bitten twice from the same hole [3].” Narrated by al-Bukhari and Muslim. The mentioned proverbs in the Prophetic Hadith came in various forms, and in them are illustrative tools for increasing clarification and explanation, and among these forms: 1- Striking a parable with the aid of the fingers: The Messenger of Allah, may Allah’s prayers and peace be upon him, said: “The believer to the believer is like a building, each part supporting the other,” and he interlaced his fingers. Narrated by al-Bukhari and Muslim. So the Prophet, may Allah’s prayers and peace be upon him, added to this parable – in the comparison of the believer to the believer as a building – the interlacing of the fingers, as an addition to clarification and explanation; due to the importance of the brotherly relationship among the believers, and their mutual connection, compassion, and sympathy, and this interlacing did not come from idleness. Ibn Rajab, may Allah have mercy upon him, said: “This interlacing of fingers by the Prophet, peace and blessings of Allah be upon him, in this hadith was for a benefit and utility, and was not in vain; for when he likened the mutual support of the believers to one another to a building, that was a likeness by speech, then he clarified it by action, interlacing his fingers with one another; so that the example he had given them by his speech would be confirmed thereby, and would increase in clarity and manifestness. And it is understood from his interlacing: that the mutual support of the believers among themselves is like the interlacing of fingers with one another; just as the fingers of the two hands are numerous, yet they return to one origin and one person, so too are the believers, and although their persons are numerous, they return to one origin, and the brotherhood of lineage to Adam and Noah, and the brotherhood of faith, unite them” [4]. And Ibn Hajar, may Allah have mercy upon him, said: “It is derived from it: that the one who wants to exaggerate in explaining his words represents them with his movements; so that it may have a greater impact on the soul of the listener” [5]. 2- Giving an example by pointing; to clarify the nearness of the Hour: From Sahl ibn Sa’d al-Sa’idi, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings of Allah be upon him, said: “I was sent and the Hour is like this from this – or like these two – and he joined between the index finger and the middle finger.” It was narrated by al-Bukhari and Muslim. (So he likened what remains of the world until the rising of the Hour – along with what has passed – to the amount of the difference between the index finger and the middle finger) [6]. Ibn Battal, may Allah have mercy upon him, said: “The pointing may be in some places stronger than speech” [7]. 3- Giving an example by an explanatory drawing; to draw attention to the fact that the term (death) is closer to the servant than hope: From Abdullah ibn Mas’ud, may Allah be pleased with him, who said: “The Prophet, peace and blessings of Allah be upon him, drew a square line [8], and drew a line in the middle coming out of it [9], and drew small lines to this one which is in the middle from the side which is in the middle [10], and said: This is the person, and this is his term [11] surrounding him [12] – or has already surrounded him – and this which is coming out is his hope [13], and these small lines [14] are the trials [15]; so if this one misses him, this one will bite him [16], and if this one misses him, this one will bite him [17].” It was narrated by al-Bukhari. So by the drawing, the line of the term was closer to him than the line of hope; for the image by the drawing is closer to the mind, and more firmly rooted in the soul. Ibn Battal, may Allah have mercy upon him, said: “The Prophet, peace and blessings of Allah be upon him, in the hadith of Ibn Mas’ud, represented the hope of the son of Adam, and his term, and the trials of the world which do not leave him, with lines; so he made his term the surrounding line, and made his hope and his trials coming out from that line, and it is known – in the minds – that that surrounding line which is his term is closer to him than the lines coming out from it” [18]. And Ibn al-Jawzi, may Allah have mercy upon him, said: “And the parables are the wisdom of the Arabs; by them the hidden thing is revealed; so he, peace and blessings of Allah be upon him, informed that the hope of the human being is before him, and his eye is towards the hope, and the term is surrounding him, and his hope has distracted him from his term” [19]. And Ibn Hubayra, may Allah have mercy upon him, said: “In this hadith, from the fiqh, is the beauty of teaching, and the means of conveying the understanding of the wisdom to the one who does not understand it except by giving an example and forming shapes; and this is a principle for other images by which a person conveys to people the understanding of something by a kind of parables and shapes” [20]. The Second Sermon Praise be to Allah... O Muslims: And among the parables that have come in the Prophetic hadith: 4. The use of a diagrammatic illustration as a parable; to clarify that the Straight Path is the religion of Allah: It is narrated from Jabir ibn Abdullah (may Allah be pleased with him) who said: “We were with the Prophet (peace and blessings of Allah be upon him) when he drew a line, and drew two lines to his right, and drew two lines to his left. Then he placed his hand on the middle line and said: ‘This is the Path of Allah.’ Then he recited this verse: ‘And that this is My Straight Path, so follow it, and do not follow the ways which cause you to stray from His Path’ [Al-An’am: 153].” Authentic – narrated by Ahmad and Ibn Majah. And this is similar to the previous one in using a diagrammatic illustration as a parable; to draw attention to the fact that the Straight Path is the Path of Allah, and the paths on either side of it are the paths of Satan, from which one must beware and stay away [21]. 5. The use of a parable through imagery; by informing them of the enemy’s cavalry raiding them: It is narrated from Ibn Abbas (may Allah be pleased with them both) who said: When the verse: ‘And warn your nearest relatives’ [Al-Shu’ara: 214] was revealed, the Prophet (peace and blessings of Allah be upon him) ascended upon al-Safa and began to call out: ‘O Banu Fihr, O Banu Adi’ – referring to the clans of Quraysh – until they gathered. So a man, if he could not come out, would send a messenger to see what it was. Then Abu Lahab and Quraysh came. He said: ‘What do you say? If I told you that there is cavalry in the valley intending to raid you, would you believe me?’ They said: ‘Yes, we have never found in you anything but truth.’ He said: ‘Then I am a warner to you of a severe punishment.’ So Abu Lahab said: ‘Woe to you for the rest of the day! Is this why you gathered us?’ Then the verse was revealed: ‘Perish the hands of Abu Lahab, and he has perished. His wealth will not avail him, nor what he earned’ [Al-Masad: 1, 2]. Narrated by al-Bukhari and Muslim. In the hadith, there is a brilliant style employed by the Prophet (peace and blessings of Allah be upon him) with the people; to lead them to the truth which they deny, namely that he is a prophet from Allah, the Most High; because they acknowledged that he is truthful – if he informed them of an enemy raid, which is a worldly matter – so likewise he is truthful in what he informs them about Allah, the Most High, but their souls are obstinate and do not wish to submit to the truth. Al-Tabi (may Allah have mercy on him) said: “The style of the hadith is called – in the science of Rhetoric (al-Badi’): the dialectical method (al-madhhab al-kalami); because he (peace and blessings of Allah be upon him) first elicited from them, by what they acknowledged, that he is truthful. When they admitted this, he compelled them with his saying: ‘Then I am a warner to you,’ etc.; meaning: If you acknowledge my truthfulness, then follow what I tell you” [22]. [1] Ajadib: These are the hard, compact parts of the earth that hold water so that it is not absorbed quickly. It is also said: It is the land with no vegetation, derived from al-jadb, which means drought. See: Al-Nihaya fi Gharib al-Hadith wa al-Athar, (1/ 242).

من وسائل الإيضاح في الأمثال النبوية الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِهِ الْكَرِيمِ، وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، أَمَّا بَعْدُ: الْأَمْثَالُ الُوْارِدَةُ فِي الْحَدِيثِ النَّبَوِيِّ الشَّرِيفِ : هِيَ الْجَوَامِعُ مِنَ الْكَلِمِ الطَّيِّبِ، وَالْعِبَارَاتُ الْوَجِيزَةُ الَّتِي لَمْ يُصَرَّحْ فِيهَا بِلَفْظِ (التَّشْبِيهِ) أَوِ (التَّمْثِيلِ)، وَتَحْمِلُ مَعَانِيَ بَلِيغَةً، وَعَمِيقَةً، تَجْرِي مَجْرَى الْأَمْثَالِ. وَالْفَرْقُ بَيْنَهَا وَبَيْنَ الْأَمْثَالِ الْمُصَرَّحَةِ : أَنَّ الْأَمْثَالَ الْمُصَرَّحَةَ يُذْكَرُ فِيهَا حَرْفُ التَّشْبِيهِ؛ كَقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: « مَثَلُ الْمُؤْمِنِ كَمَثَلِ شَجَرَةٍ خَضْرَاءَ... » رَوَاهُ الْبُخَارِيُّ. بَيْنَمَا الْأَمْثَالُ الْوَارِدَةُ تَأْتِي كَجُمْلَةٍ حَكِيمَةٍ، أَوْ قَاعِدَةٍ عَامَّةٍ بَلِيغَةٍ. وَعِنْدَ اسْتِقْرَاءِ الْأَمْثَالِ فِي الْحَدِيثِ النَّبَوِيِّ؛ يَتَبَيَّنُ أَنَّ الْأَمْثَالَ عَلَى نَوْعَيْنِ : 1- الْأَمْثَالُ الْمُصَرَّحَةُ : وَهِيَ مَا صُرِّحَ فِيهِ بِلَفْظِ (الْمَثَلِ)، أَوْ مَا يَدُلُّ عَلَى (التَّشْبِيهِ)؛ كَقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: « مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ، كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا نَقِيَّةٌ، قَبِلَتِ الْمَاءَ، فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ [1] ، أَمْسَكَتِ الْمَاءَ، فَنَفَعَ اللَّهُ بِهَا النَّاسَ، فَشَرِبُوا وَسَقَوْا وَزَرَعُوا، وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى، إِنَّمَا هِيَ قِيعَانٌ [2] لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ، وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ » رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. 2- الْأَمْثَالُ الْوَارِدَةُ : وَهِيَ الَّتِي لَمْ يُصَرَّحْ فِيهَا بِلَفْظِ التَّمْثِيلِ، وَلَكِنَّهَا تَدُلُّ عَلَى مَعَانٍ رَائِعَةٍ فِي إِيجَازٍ، يَكُونُ لَهَا وَقْعُهَا إِذَا نُقِلَتْ إِلَى مَا يُشَابِهُهَا؛ كَقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: « لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ » صَحِيحٌ – رَوَاهُ أَحْمَدُ. وَقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: « لَا يُلْدَغُ [3] الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ » رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. وَجَاءَتِ الْأَمْثَالُ الْوَارِدَةُ فِي الْحَدِيثِ النَّبَوِيِّ بِصُوَرٍ مُتَنَوِّعَةٍ، وَفِيهَا أَدَوَاتٌ تَوْضِيحِيَّةٌ لِزِيَادَةِ التَّوْضِيحِ وَالْبَيَانِ ، وَمِنْ هَذِهِ الصُّوَرِ: 1- ضَرْبُ الْمَثَلِ بِالِاسْتِعَانَةِ بِالْأَصَابِعِ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: « الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا » وَشَبَّكَ بَيْنَ أَصَابِعِهِ. رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. فَأَضَافَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ هَذَا الْمَثَلِ – فِي تَشْبِيهِ الْمُؤْمِنِ لِلْمُؤْمِنِ بِالْبُنْيَانِ – تَشْبِيكَ الْأَصَابِعِ زِيَادَةً فِي التَّوْضِيحِ وَالْبَيَانِ؛ لِأَهَمِّيَّةِ الْعَلَاقَةِ الْأَخَوِيَّةِ بَيْنَ الْمُؤْمِنِينَ، وَتَرَابُطِهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ، وَلَمْ يَأْتِ هَذَا التَّشْبِيكُ عَنْ فَرَاغٍ. قَالَ ابْنُ رَجَبٍ رَحِمَهُ اللَّهُ: (وَهَذَا التَّشْبِيكُ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْحَدِيثِ كَانَ لِمَصْلَحَةٍ وَفَائِدَةٍ، لَمْ يَكُنْ عَبَثًا؛ فَإِنَّهُ لَمَّا شَبَّهَ شَدَّ الْمُؤْمِنِينَ بَعْضِهِمْ بَعْضًا بِالْبُنْيَانِ، كَانَ ذَلِكَ تَشْبِيهًا بِالْقَوْلِ، ثُمَّ أَوْضَحَهُ بِالْفِعْلِ، فَشَبَّكَ أَصَابِعَهُ بَعْضَهَا فِي بَعْضٍ؛ لِيَتَأَكَّدَ بِذَلِكَ الْمِثَالُ الَّذِي ضَرَبَهُ لَهُمْ بِقَوْلِهِ، وَيَزْدَادَ بَيَانًا وَظُهُورًا. وَيُفْهَمُ مِنْ تَشْبِيكِهِ : أَنَّ تَعَاضُدَ الْمُؤْمِنِينَ بَيْنَهُمْ كَتَشْبِيكِ الْأَصَابِعِ بَعْضِهَا فِي بَعْضٍ، فَكَمَا أَنَّ أَصَابِعَ الْيَدَيْنِ مُتَعَدِّدَةٌ فَهِيَ تَرْجِعُ إِلَى أَصْلٍ وَاحِدٍ وَرَجُلٍ وَاحِدٍ، فَكَذَلِكَ الْمُؤْمِنُونَ وَإِنْ تَعَدَّدَتْ أَشْخَاصُهُمْ فَهُمْ يَرْجِعُونَ إِلَى أَصْلٍ وَاحِدٍ، وَتَجْمَعُهُمْ أُخُوَّةُ النَّسَبِ إِلَى آدَمَ وَنُوحٍ، وَأُخُوَّةُ الْإِيمَانِ) [4] . وَقَالَ ابْنُ حَجَرٍ رَحِمَهُ اللَّهُ: ( يُسْتَفَادُ مِنْهُ : أَنَّ الَّذِي يُرِيدُ الْمُبَالَغَةَ فِي بَيَانِ أَقْوَالِهِ يُمَثِّلُهَا بِحَرَكَاتِهِ؛ لِيَكُونَ أَوْقَعَ فِي نَفْسِ السَّامِعِ) [5] . 2- ضَرْبُ الْمَثَلِ بِالْإِشَارَةِ؛ لِبَيَانِ قُرْبِ السَّاعَةِ : عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: « بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَذِهِ مِنْ هَذِهِ - أَوْ كَهَاتَيْنِ - وَقَرَنَ بَيْنَ السَّبَّابَةِ وَالْوُسْطَى » رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. (فَشَبَّهَ مَا بَقِيَ مِنَ الدُّنْيَا إِلَى قِيَامِ السَّاعَةِ - مَعَ مَا انْقَضَى - بِقَدْرِ مَا بَيْنَ السَّبَّابَةِ وَالْوُسْطَى مِنَ التَّفَاوُتِ) [6] . قَالَ ابْنُ بَطَّالٍ رَحِمَهُ اللَّهُ: (الْإِشَارَةُ قَدْ تَكُونُ فِي بَعْضِ الْمَوَاضِعِ أَقْوَى مِنَ الْكَلَامِ) [7] . 3- ضَرْبُ الْمَثَلِ بِالرَّسْمِ التَّوْضِيحِيِّ؛ لِلتَّنْبِيهِ عَلَى أَنَّ الْأَجَلَ أَقْرَبُ إِلَى الْعَبْدِ مِنَ الْأَمَلِ : عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: « خَطَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطًّا مُرَبَّعًا [8] ، وَخَطَّ خَطًّا فِي الْوَسَطِ خَارِجًا مِنْهُ [9] ، وَخَطَّ خُطُطًا صِغَارًا إِلَى هَذَا الَّذِي فِي الْوَسَطِ مِنْ جَانِبِهِ الَّذِي فِي الْوَسَطِ [10] ، وَقَالَ: هَذَا الْإِنْسَانُ، وَهَذَا أَجَلُهُ [11] مُحِيطٌ بِهِ [12] - أَوْ قَدْ أَحَاطَ بِهِ - وَهَذَا الَّذِي هُوَ خَارِجٌ أَمَلُهُ [13] ، وَهَذِهِ الْخُطُطُ [14] الصِّغَارُ الْأَعْرَاضُ [15] ، فَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا [16] ، وَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا [17] » رَوَاهُ الْبُخَارِيُّ. فَكَانَ بِالرَّسْمِ خَطُّ الْأَجَلِ أَقْرَبَ إِلَيْهِ مِنْ خَطِّ الْأَمَلِ؛ فَالصُّورَةُ بِالرَّسْمِ تَكُونُ أَقْرَبَ إِلَى الذِّهْنِ، وَأَرْسَخَ فِي النَّفْسِ. قَالَ ابْنُ بَطَّالٍ رَحِمَهُ اللَّهُ: (مَثَّلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي حَدِيثِ ابْنِ مَسْعُودٍ - أَمَلَ ابْنِ آدَمَ، وَأَجَلَهُ، وَأَعْرَاضَ الدُّنْيَا الَّتِي لَا تُفَارِقُهُ بِالْخُطُوطِ، فَجَعَلَ أَجَلَهُ الْخَطَّ الْمُحِيطَ، وَجَعَلَ أَمَلَهُ وَأَعْرَاضَهُ خَارِجَةً مِنْ ذَلِكَ الْخَطِّ، وَمَعْلُومٌ - فِي الْعُقُولِ - أَنَّ ذَلِكَ الْخَطَّ الْمُحِيطَ بِهِ الَّذِي هُوَ أَجَلُهُ؛ أَقْرَبُ إِلَيْهِ مِنَ الْخُطُوطِ الْخَارِجَةِ مِنْهُ) [18] . وَقَالَ ابْنُ الْجَوْزِيِّ رَحِمَهُ اللَّهُ: (وَالْأَمْثَالُ حِكْمَةُ الْعَرَبِ، بِهَا يَنْكَشِفُ الشَّيْءُ الْخَفِيُّ، فَأَخْبَرَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ أَمَلَ الْآدَمِيِّ بَيْنَ يَدَيْهِ، وَعَيْنُهُ إِلَى الْأَمَلِ، وَالْأَجَلُ مُحِيطٌ بِهِ، وَقَدْ أَلْهَاهُ أَمَلُهُ عَنْ أَجَلِهِ) [19] . وَقَالَ ابْنُ هُبَيْرَةَ رَحِمَهُ اللَّهُ: (فِي هَذَا الْحَدِيثِ مِنَ الْفِقْهِ حُسْنُ التَّعْلِيمِ، وَالتَّوَصُّلِ فِي تَفْهِيمِ الْحِكْمَةِ لِمَنْ لَا يَفْهَمُهَا إِلَّا بِضَرْبِ الْمِثَالِ وَالتَّشْكِيلِ، وَهَذَا أَصْلٌ لِغَيْرِهِ مِنَ الصُّوَرِ مِمَّا يَتَوَصَّلُ الْإِنْسَانُ فِي تَفْهِيمِ النَّاسِ لَهُ بِضَرْبٍ مِنَ الْأَمْثَالِ وَالْأَشْكَالِ) [20] . الخطبة الثانية الْحَمْدُ لِلَّهِ... أَيُّهَا الْمُسْلِمُونَ: وَمِنَ الْأَمْثَالِ الْوَارِدَةِ فِي الْحَدِيثِ النَّبَوِيِّ : 4- ضَرْبُ الْمَثَلِ بِالرَّسْمِ التَّوْضِيحِيِّ؛ لِبَيَانِ أَنَّ الصِّرَاطَ الْمُسْتَقِيمَ هُوَ دِينُ اللَّهِ : عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: « كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَطَّ خَطًّا، وَخَطَّ خَطَّيْنِ عَنْ يَمِينِهِ، وَخَطَّ خَطَّيْنِ عَنْ يَسَارِهِ، ثُمَّ وَضَعَ يَدَهُ فِي الْخَطِّ الْأَوْسَطِ، فَقَالَ: هَذَا سَبِيلُ اللَّهِ، ثُمَّ تَلَا هَذِهِ الْآيَةَ : ﴿ وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ﴾ [الْأَنْعَامِ: 153]». صَحِيحٌ – رَوَاهُ أَحْمَدُ وَابْنُ مَاجَهْ. وَهَذَا مِثْلُ سَابِقِهِ فِي ضَرْبِ الْمَثَلِ بِاسْتِخْدَامِ الرَّسْمِ التَّوْضِيحِيِّ؛ لِلتَّنْبِيهِ عَلَى أَنَّ السَّبِيلَ الْمُسْتَقِيمَ، هُوَ سَبِيلُ اللَّهِ، وَالسُّبُلُ الَّتِي عَلَى جَنْبَيْهِ هِيَ سُبُلُ الشَّيْطَانِ، يَجِبُ الْحَذَرُ مِنْهَا، وَالِابْتِعَادُ عَنْهَا [21] . 5- ضَرْبُ الْمَثَلِ بِاسْتِخْدَامِ التَّصْوِيرِ؛ بِإِخْبَارِهِمْ عَنْ إِغَارَةِ خَيْلِ الْعَدُوِّ عَلَيْهِمْ : عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: لَمَّا نَزَلَتْ: ﴿ وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ﴾ [الشُّعَرَاءِ: 214]، صَعِدَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الصَّفَا، فَجَعَلَ يُنَادِي: « يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ » - لِبُطُونِ قُرَيْشٍ - حَتَّى اجْتَمَعُوا فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولًا لِيَنْظُرَ مَا هُوَ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ، فَقَالَ: « أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ، أَكُنْتُمْ مُصَدِّقِيَّ ؟» قَالُوا: نَعَمْ، مَا جَرَّبْنَا عَلَيْكَ إِلَّا صِدْقًا، قَالَ: « فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ » فَقَالَ أَبُو لَهَبٍ: تَبًّا لَكَ سَائِرَ الْيَوْمِ، أَلِهَذَا جَمَعْتَنَا؟ فَنَزَلَتْ: ﴿ تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ * مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ ﴾ [الْمَسَدِ: 1، 2]. رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. فَفِي الْحَدِيثِ أُسْلُوبٌ بَدِيعٌ اسْتَعْمَلَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ الْقَوْمِ؛ لِيَصِلَ بِهِمْ إِلَى الْحَقِيقَةِ الَّتِي يُنْكِرُونَهَا، وَهِيَ أَنَّهُ نَبِيٌّ مِنْ عِنْدِ اللَّهِ تَعَالَى؛ لِأَنَّهُمْ أَقَرُّوا أَنَّهُ صَادِقٌ - لَوْ أَخْبَرَهُمْ عَنْ إِغَارَةِ الْعَدُوِّ، وَهُوَ أَمْرٌ دُنْيَوِيٌّ – فَكَذَلِكَ هُوَ صَادِقٌ فِيمَا يُخْبِرُهُمْ عَنِ اللَّهِ تَعَالَى، لَكِنَّ نُفُوسَهُمْ مُعَانِدَةٌ لَا تُرِيدُ الرُّضُوخَ لِلْحَقِّ. قَالَ الطِّيبِيُّ رَحِمَهُ اللَّهُ: (أُسْلُوبُ الْحَدِيثِ يُسَمَّى - فِي عِلْمِ الْبَدِيعِ: بِالْمَذْهَبِ الْكَلَامِيِّ؛ لِأَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَنْطَقَهُمْ أَوَّلًا بِمَا أَقَرُّوا بِهِ أَنَّهُ صَادِقٌ، فَلَمَّا اعْتَرَفُوا أَلْزَمَهُمْ بِقَوْلِهِ: « فَإِنِّي نَذِيرٌ لَكُمْ » إِلَخْ؛ أَيْ: إِذَا اعْتَرَفْتُمْ بِصِدْقِي؛ فَاتَّبِعُوا لِمَا أَقُولُ لَكُمْ) [22] . [1] أَجَادِبُ : هي صِلَابُ الْأَرْضِ الَّتي تُمْسِك الْمَاءَ فَلَا تَشْرَبُه سَرِيعًا. وَقِيلَ: هِيَ الْأَرْضُ الَّتِي لَا نبَات بِهَا، مأخُوذٌ مِنَ الجَدْب، وَهُوَ القَحْط. انظر: النهاية في غريب الحديث والأثر، (1/ 242).