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سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب الصَّلاَةِ فِي النَّعْلِChapter: Praying In Sandals.
Hadith 649
اُردوEn
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، وَأَبُو عَاصِمٍ ، قَالَا : أَخْبَرَنَا ابْنُ جُرَيْجٍ ، قَالَ : سَمِعْتُ مُحَمَّدَ بْنَ عَبَّادِ بْنِ جَعْفَرٍ ، يَقُولُ :أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ سُفْيَانَ ، وَعَبْدُ اللَّهِ بْنُ الْمُسَيِّبِ الْعَابِدِيُّ ، وَعَبْدُ اللَّهِ بْنُ عَمْرٍ ، عَنْ عَبْدِ اللَّهِ بْنِ السَّائِبِ ، قَالَ : " صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصُّبْحَ بِمَكَّةَ فَاسْتَفْتَحَ سُورَةَ الْمُؤْمِنِينَ ، حَتَّى إِذَا جَاءَ ذِكْرُ مُوسَى ، وَهَارُونَ ، أَوْ ذِكْرُ مُوسَى ، وَعِيسَى ، ابْنُ عَبَّادٍ يَشُكُّ أَوِ اخْتَلَفُوا ، أَخَذَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَعْلَةٌ فَحَذَفَ فَرَكَعَ " ، وَعَبْدُ اللَّهِ بْنُ السَّائِبِ حَاضِرٌ لِذَلِكَ .
Abdullah bin al-Saib said; the Messenger of Allah ﷺ led us in the morning prayer at Makkah. He began to recite Surah al-Mu;minin and while he came to description of Moses and Aaron or the description of Moses and Jesus the narrator Ibn Abbad doubts or other narrators differed amongst themselves on this word the prophet ﷺ coughed and gave up (recitation) and then bowed Abdullah bin al-Saib was present seeing all this incident.
Related hadith on this topic
Brief Explanation
1؎ : The mention of Musa and Harun (alayhima as-salam) is in: «ثم أرسلنا موسى وأخاه هارون بآياتنا وسلطان مبين» (Surah al-Mu’minun: 45), and the mention of Isa is four verses after that: «وجعلنا ابن مريم وأمه آية وآويناهما إلى ربوة ذات قرار ومعين» (Surah al-Mu’minun: 50).
2؎ : The relevance of the previous hadith to the chapter is evident, and this hadith has been cited here due to its connection with that same hadith.
2؎ : The relevance of the previous hadith to the chapter is evident, and this hadith has been cited here due to its connection with that same hadith.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
649. Commentary:
This hadith is a completion of the subject matter of the very first hadith.
This hadith is a completion of the subject matter of the very first hadith.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 649
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
غُبَّرِ أَهْلِ الْكِتَابِ:
"Ghubbār" is the plural of "ghābir," referring to those people who remained steadfast upon their original religion.
(2)
سَرَابٌ:
That sandy land which, in the heat of summer, shines from afar like water; a thirsty person, thinking it to be water, reaches there but finds nothing.
(3)
يَحْطِمُ بَعْضُهَا بَعْضًا:
"Hatm" means to break, to shatter into pieces and destroy. That is why Hell is also called "Hutama," because whatever is thrown into it will be crushed to pieces.
(4)
يُكْشَفُ عَنْ سَاقٍ:
The shin will be uncovered.
(5)
طَبَقَةٌ وَاحِدَةٌ:
"Tabq" refers to the vertebrae of the back, which will become like a single plank, so a person will not be able to bend.
(6)
جِسْرٌ:
Both kasrah and fatḥah are permissible on the letter "jīm"; it means "bridge."
(7)
تَحِلُّ الشَّفَاعَةُ:
Intercession will begin; permission for intercession will be granted.
(8)
دَحْضٌ:
The meaning is the same as "mazillah": a place where the foot slips and cannot remain firm.
(9)
خَطَاطِيفٌ:
Plural of "khutāf," meaning snatching hooks.
(10)
كَلَالِيبٌ:
Plural of "kalūb," iron skewers used for roasting meat.
(11)
حَسَكٌ:
A thorny plant; here it refers to iron "ghokhru" (spiked balls), i.e., a round iron object with sharp and strong points.
(12)
أَجَاوِيد:
Plural of "ajwad," which is the plural of "jawād," meaning excellent and swift mounts.
(13)
رِكَابٌ:
A plural of "rāḥilah" (mount) not derived from its root word; it refers to a riding camel.
(14)
خَيْلٌ:
Not from its root word; plural of "faras," meaning horses.
(15)
نَاجٌ مُسَلَّمٌ:
Refers to those who will pass completely safe and sound, without any pain or difficulty.
(16)
مَخْدُوشٌ مُرْسَلٌ:
Refers to those who, after being wounded, will be released and attain salvation.
(17)
مَكْدُوسٌ:
Those who will be removed from their place, pushed and thrown down.
(18)
اسْتِقْصَاء الْحَقِّ:
To receive the full right.
(19)
حُمَمٌ:
Plural of "ḥumamah," meaning coal.
(20)
أَفْوَاهٌ:
Plural of "fawhah" (not according to standard measure); refers to the front part of Paradise.
(21)
رِقَابٌ:
Plural of "raqabah," meaning necks.
(22)
خَوَاتِمُ:
Plural of "khātam," meaning ring; here it refers to a band that will be placed around the neck as a sign, or any mark or sign by which they will be distinguished.
(23)
حِبَّةٌ:
A natural seed.
(24)
حَمِيلٌ:
In the meaning of "maḥmūl," refers to the debris and refuse brought by a flood.
Benefits and Issues:
(1)
On the Day of Resurrection, the believers will not experience crowding or the pain of being jostled while looking at Allah Ta'ala, just as when the sun and moon are shining brightly, there is no hardship in looking at them.
(2)
The original religion of the Jews and Christians was Islam; therefore, those who died upon it before the coming of the Prophet (sallallahu alayhi wa sallam), or those who accepted him after his coming, will be among the people of Paradise.
(3)
Allah Ta'ala has a form that is imprinted in the hearts of the believers. When He appears in that form, they will recognize Him. Until He appears in that form, they will not have certainty and satisfaction that He is their Lord, and thus will not accept Him as their Lord. When He comes in the original form that is present in their hearts, they will accept Him. There is no need for any interpretation, likening, or negation in this matter.
(4)
In this hadith, there is mention of the uncovering of the shin, and in the Noble Qur'an as well: ﴿يَوْمَ يُكْشَفُ عَن سَاقٍ﴾ () it is mentioned. He will uncover His shin. His shin is according to His majesty. Just as His essence is unique and unparalleled, likewise His attributes and the limbs and attributes mentioned in the Qur'an and hadith are without likeness. Their reality, essence, or nature is unknown.
(5)
Those who, in the world, did not prostrate before Allah Ta'ala with the depth of their hearts, sincerity, good intention, or with faith and conviction, will not be granted the ability to prostrate on the Day of Resurrection. Therefore, they will be unsuccessful and deprived in the Hereafter.
(6)
On the Day of Resurrection, a bridge will be laid over Hell, which will be thinner than a hair and sharper than the edge of a sword. People will cross it according to their deeds, and those whose good deeds do not reach the required level, or whose deeds are evil, will be cut up and fall into Hell.
(7)
The angels, prophets, and believers will intercede according to their respective ranks, and in the end, Allah Ta'ala, out of His grace and bounty, will take out with a handful all those in whose hearts there is certainty in the oneness of Allah Ta'ala. Even if they did not get the opportunity to do any good deed, or did no good except for correct faith, ultimately they too will be taken out of Hell. And the pleasure of Allah Ta'ala is such a supreme blessing that all the blessings of Paradise are insignificant and worthless in comparison. May Allah Ta'ala, out of His grace and bounty, grant all of us His pleasure and approval. (Ameen)
Vocabulary of the Hadith:
(1)
غُبَّرِ أَهْلِ الْكِتَابِ:
"Ghubbār" is the plural of "ghābir," referring to those people who remained steadfast upon their original religion.
(2)
سَرَابٌ:
That sandy land which, in the heat of summer, shines from afar like water; a thirsty person, thinking it to be water, reaches there but finds nothing.
(3)
يَحْطِمُ بَعْضُهَا بَعْضًا:
"Hatm" means to break, to shatter into pieces and destroy. That is why Hell is also called "Hutama," because whatever is thrown into it will be crushed to pieces.
(4)
يُكْشَفُ عَنْ سَاقٍ:
The shin will be uncovered.
(5)
طَبَقَةٌ وَاحِدَةٌ:
"Tabq" refers to the vertebrae of the back, which will become like a single plank, so a person will not be able to bend.
(6)
جِسْرٌ:
Both kasrah and fatḥah are permissible on the letter "jīm"; it means "bridge."
(7)
تَحِلُّ الشَّفَاعَةُ:
Intercession will begin; permission for intercession will be granted.
(8)
دَحْضٌ:
The meaning is the same as "mazillah": a place where the foot slips and cannot remain firm.
(9)
خَطَاطِيفٌ:
Plural of "khutāf," meaning snatching hooks.
(10)
كَلَالِيبٌ:
Plural of "kalūb," iron skewers used for roasting meat.
(11)
حَسَكٌ:
A thorny plant; here it refers to iron "ghokhru" (spiked balls), i.e., a round iron object with sharp and strong points.
(12)
أَجَاوِيد:
Plural of "ajwad," which is the plural of "jawād," meaning excellent and swift mounts.
(13)
رِكَابٌ:
A plural of "rāḥilah" (mount) not derived from its root word; it refers to a riding camel.
(14)
خَيْلٌ:
Not from its root word; plural of "faras," meaning horses.
(15)
نَاجٌ مُسَلَّمٌ:
Refers to those who will pass completely safe and sound, without any pain or difficulty.
(16)
مَخْدُوشٌ مُرْسَلٌ:
Refers to those who, after being wounded, will be released and attain salvation.
(17)
مَكْدُوسٌ:
Those who will be removed from their place, pushed and thrown down.
(18)
اسْتِقْصَاء الْحَقِّ:
To receive the full right.
(19)
حُمَمٌ:
Plural of "ḥumamah," meaning coal.
(20)
أَفْوَاهٌ:
Plural of "fawhah" (not according to standard measure); refers to the front part of Paradise.
(21)
رِقَابٌ:
Plural of "raqabah," meaning necks.
(22)
خَوَاتِمُ:
Plural of "khātam," meaning ring; here it refers to a band that will be placed around the neck as a sign, or any mark or sign by which they will be distinguished.
(23)
حِبَّةٌ:
A natural seed.
(24)
حَمِيلٌ:
In the meaning of "maḥmūl," refers to the debris and refuse brought by a flood.
Benefits and Issues:
(1)
On the Day of Resurrection, the believers will not experience crowding or the pain of being jostled while looking at Allah Ta'ala, just as when the sun and moon are shining brightly, there is no hardship in looking at them.
(2)
The original religion of the Jews and Christians was Islam; therefore, those who died upon it before the coming of the Prophet (sallallahu alayhi wa sallam), or those who accepted him after his coming, will be among the people of Paradise.
(3)
Allah Ta'ala has a form that is imprinted in the hearts of the believers. When He appears in that form, they will recognize Him. Until He appears in that form, they will not have certainty and satisfaction that He is their Lord, and thus will not accept Him as their Lord. When He comes in the original form that is present in their hearts, they will accept Him. There is no need for any interpretation, likening, or negation in this matter.
(4)
In this hadith, there is mention of the uncovering of the shin, and in the Noble Qur'an as well: ﴿يَوْمَ يُكْشَفُ عَن سَاقٍ﴾ () it is mentioned. He will uncover His shin. His shin is according to His majesty. Just as His essence is unique and unparalleled, likewise His attributes and the limbs and attributes mentioned in the Qur'an and hadith are without likeness. Their reality, essence, or nature is unknown.
(5)
Those who, in the world, did not prostrate before Allah Ta'ala with the depth of their hearts, sincerity, good intention, or with faith and conviction, will not be granted the ability to prostrate on the Day of Resurrection. Therefore, they will be unsuccessful and deprived in the Hereafter.
(6)
On the Day of Resurrection, a bridge will be laid over Hell, which will be thinner than a hair and sharper than the edge of a sword. People will cross it according to their deeds, and those whose good deeds do not reach the required level, or whose deeds are evil, will be cut up and fall into Hell.
(7)
The angels, prophets, and believers will intercede according to their respective ranks, and in the end, Allah Ta'ala, out of His grace and bounty, will take out with a handful all those in whose hearts there is certainty in the oneness of Allah Ta'ala. Even if they did not get the opportunity to do any good deed, or did no good except for correct faith, ultimately they too will be taken out of Hell. And the pleasure of Allah Ta'ala is such a supreme blessing that all the blessings of Paradise are insignificant and worthless in comparison. May Allah Ta'ala, out of His grace and bounty, grant all of us His pleasure and approval. (Ameen)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 455
Maulana Ataullah Sajid
Benefits and Issues:
➊ The mention of Isa (alayhis salam) occurs in Surah Al-Mu’minun, verse (50), where three rukus are completed. It appears that the Messenger of Allah (sallallahu alayhi wa sallam) wished to continue reciting, but due to coughing, he ended the recitation. This also supports Hadith 818, in which the recitation of sixty to one hundred verses is mentioned.
➋ This narration also proves that it is not obligatory to recite an entire surah in prayer.
➌ If, during the recitation, the imam faces such an impediment that continuing the recitation becomes difficult, he should end the recitation and proceed to bowing (ruku’).
➊ The mention of Isa (alayhis salam) occurs in Surah Al-Mu’minun, verse (50), where three rukus are completed. It appears that the Messenger of Allah (sallallahu alayhi wa sallam) wished to continue reciting, but due to coughing, he ended the recitation. This also supports Hadith 818, in which the recitation of sixty to one hundred verses is mentioned.
➋ This narration also proves that it is not obligatory to recite an entire surah in prayer.
➌ If, during the recitation, the imam faces such an impediment that continuing the recitation becomes difficult, he should end the recitation and proceed to bowing (ruku’).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 820
