Candidate: Sahih Muslim 2292a (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
Its water is whiter than milk
(1) His statement: “Its water is whiter than milk”: Al-Nawawi said: Grammarians state that verbs of wonder and comparative forms (like “whiter”) are not derived from colors or defects. Instead, expressions like “more intense” or “more vivid” are used. Thus, one does not say, “How white is Zaid,” or “Zaid is whiter than Amr.” This hadith proves the validity of such usage and serves as evidence against those who prohibit it, though it is a rare linguistic form. (As stated in Al-Mirqat) (2) His statement: “Will never thirst again”: Thirst refers to intense thirst. Al-Qadi said: It appears that drinking from it occurs after the reckoning and salvation from the Fire, meaning no thirst follows thereafter. It was also said that only those destined for salvation from the Fire drink from it. Alternatively, it may mean that those from this nation who drink from it, even if destined to enter the Fire, will not suffer thirst as punishment, as the apparent meaning of the hadith suggests that the entire nation drinks from it except those who apostatize. Similarly, it is said that all believers receive their books in their right hands, yet Allah punishes whom He wills. Another view is that only those saved receive their books in their right hands. (As stated in Majma’ al-Bihar)
Note 1
قوله
(۱) قوله: ماؤه أبيض من اللبن قال النووي له : النحويون يقولون: لا يبنى فعل التعجب وأفعل التفضيل من الألوان والعيوب، بل يتوصل إليه بنحو أشد» و«أبلغ»، فلا يقال: ما أبيض زيدا، ولا زيد أبيض من عمرو. وهذا الحديث يدل على صحة ذلك وحجة على من منعوه، وهي لغة، وإن كانت قليلة الاستعمال. كذا في «المرقاة».
Note 2
قوله
(۲) قوله: فلا يظمأ أبدا الظمأ شدة العطش، قال القاضي ظاهره أن الشرب منه يكون بعد الحساب والنجاة من النار، وهو الذي لا يظمأ بعده. وقيل: لا يشرب منه إلا من قدر له السلامة من النار. ويحتمل أن من شربه من هذه الأمة، وقدر عليه دخول النار، لا يعذب بالظمأ؛ لأن ظاهر الحديث أن جميع الأمة تشرب منه إلا من ارتد. وهذا كما قيل: جميع المؤمنين يأخذ كتبهم بأيمانهم، ثم يعذب الله من شاء. وقيل: إنما يأخذ بأيمانهم الناجون فقط. كذا في مجمع البحار».
Commentary and footnotes (3)
Note 1
(1) His statement: “Its water is whiter than milk”: Al-Nawawi said: Grammarians state that verbs of wonder and comparative forms (like “whiter”) are not derived from colors or defects. Instead, expressions like “more intense” or “more vivid” are used. Thus, one does not say, “How white is Zaid,” or “Zaid is whiter than Amr.” This hadith proves the validity of such usage and serves as evidence against those who prohibit it, though it is a rare linguistic form. (As stated in Al-Mirqat) (2) His statement: “Will never thirst again”: Thirst refers to intense thirst. Al-Qadi said: It appears that drinking from it occurs after the reckoning and salvation from the Fire, meaning no thirst follows thereafter. It was also said that only those destined for salvation from the Fire drink from it. Alternatively, it may mean that those from this nation who drink from it, even if destined to enter the Fire, will not suffer thirst as punishment, as the apparent meaning of the hadith suggests that the entire nation drinks from it except those who apostatize. Similarly, it is said that all believers receive their books in their right hands, yet Allah punishes whom He wills. Another view is that only those saved receive their books in their right hands. (As stated in Majma’ al-Bihar)
Note 1
(۱) قوله: ماؤه أبيض من اللبن قال النووي له : النحويون يقولون: لا يبنى فعل التعجب وأفعل التفضيل من الألوان والعيوب، بل يتوصل إليه بنحو أشد» و«أبلغ»، فلا يقال: ما أبيض زيدا، ولا زيد أبيض من عمرو. وهذا الحديث يدل على صحة ذلك وحجة على من منعوه، وهي لغة، وإن كانت قليلة الاستعمال. كذا في «المرقاة».
Note 2
(۲) قوله: فلا يظمأ أبدا الظمأ شدة العطش، قال القاضي ظاهره أن الشرب منه يكون بعد الحساب والنجاة من النار، وهو الذي لا يظمأ بعده. وقيل: لا يشرب منه إلا من قدر له السلامة من النار. ويحتمل أن من شربه من هذه الأمة، وقدر عليه دخول النار، لا يعذب بالظمأ؛ لأن ظاهر الحديث أن جميع الأمة تشرب منه إلا من ارتد. وهذا كما قيل: جميع المؤمنين يأخذ كتبهم بأيمانهم، ثم يعذب الله من شاء. وقيل: إنما يأخذ بأيمانهم الناجون فقط. كذا في مجمع البحار».