Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
كتاب التوحيدBook of Monotheism
بابٌ فِي وُجُوبِ مَعْرِفَةِ اللهِ تَعَالَى وَتَوْحِيدِهِ وَالاعْتِرَافِ بِوُجُودِهِChapter on the obligation of knowing Allah the Exalted, His oneness, and acknowledging His existence
Hadith 3
اُردوEn
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ:«يُقَالُ لِلرَّجُلِ مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ: أَرَأَيْتَ لَوْ كَانَ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ أَكُنْتَ مُفْتَدِيًا بِهِ؟ قَالَ: فَيَقُولُ: نَعَمْ، قَالَ: فَيَقُولُ: قَدْ أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ ذَلِكَ، قَدْ أَخَذْتُ عَلَيْكَ فِي ظَهْرِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي» ۔
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: "On the Day of Resurrection, it will be said to a man from among the people of Hell: What do you think, if you were to offer as ransom all that is on the earth, would you give it to save yourself from this punishment? He will say: Yes. Allah Almighty will say: I had asked you for something easier than this. I had taken a covenant from you, while you were in the loins of Adam (peace be upon him), that you should not associate anything with Me, but you refused and persisted in associating partners with Me."
Brief Explanation
Benefits: … In the above and other hadiths on this subject, the mention of «عَهْدِ اَلَسْت» occurs; this formulation is derived from the words of the verse «اَلَسْتُ بِرَبِّكُمْ», and this covenant was taken from all the progeny that would come from the loins of Adam (alayhis salam) after his creation. The complete verses are as follows:
«وَاِذْ اَخَذَ رَبُّكَ مِنْ بَنِيْ آدَمَ مِنْ ظُهُوْرِهِمْ ذُرِّيَّتَهُمْ وَاَشْهَدَهُمْ عَلٰي اَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوْا بَلٰي شَهِدْنَآ أَنْ تَقُولُوْا يَوْمَ الْقِيٰمَةِ اِنَّا كُنَّا عَنْ هٰذَا غَافِلِيْنَ. أَوْ تَقُوْلُوْآ اِنَّمَا أَشْرَكَ آبَآؤُنَا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ» …
And when your Lord brought forth from the loins of the children of Adam their descendants and made them bear witness against their own souls: “Am I not your Lord?” They all replied, “Yes, indeed! We bear witness.” Lest you should say on the Day of Resurrection, “We were unaware of this,” or lest you should say, “It was only our forefathers who committed shirk (polytheism) before us, and we were merely their descendants after them. Will You then destroy us for the deeds of those who went astray?” (Surah al-A’raf: 172, 173) We accept this covenant because Allah Ta’ala and His Messenger have informed us of it. In any case, its effect is that the testimony to Allah Ta’ala’s Lordship has been deposited in the nature (fitrah) of every human being, and if this nature has not lost its status due to various impurities, then such a person immediately accepts the call of truth. However, if that nature has been affected by shirk (polytheism), innovation, or a corrupt society, then he feels estranged from accepting the truth, and this stage becomes difficult for him. This was the reason for the difference in the Companions (radi Allahu anhum) accepting Islam sooner or later.
The Messenger of Allah (sallallahu alayhi wa sallam) expressed this same meaning in these words: Every child is born upon the fitrah (natural disposition), then his parents make him a Jew, a Christian, or a Magian, just as an animal gives birth to a complete offspring—its nose and ears are not cut.
«وَاِذْ اَخَذَ رَبُّكَ مِنْ بَنِيْ آدَمَ مِنْ ظُهُوْرِهِمْ ذُرِّيَّتَهُمْ وَاَشْهَدَهُمْ عَلٰي اَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوْا بَلٰي شَهِدْنَآ أَنْ تَقُولُوْا يَوْمَ الْقِيٰمَةِ اِنَّا كُنَّا عَنْ هٰذَا غَافِلِيْنَ. أَوْ تَقُوْلُوْآ اِنَّمَا أَشْرَكَ آبَآؤُنَا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ» …
And when your Lord brought forth from the loins of the children of Adam their descendants and made them bear witness against their own souls: “Am I not your Lord?” They all replied, “Yes, indeed! We bear witness.” Lest you should say on the Day of Resurrection, “We were unaware of this,” or lest you should say, “It was only our forefathers who committed shirk (polytheism) before us, and we were merely their descendants after them. Will You then destroy us for the deeds of those who went astray?” (Surah al-A’raf: 172, 173) We accept this covenant because Allah Ta’ala and His Messenger have informed us of it. In any case, its effect is that the testimony to Allah Ta’ala’s Lordship has been deposited in the nature (fitrah) of every human being, and if this nature has not lost its status due to various impurities, then such a person immediately accepts the call of truth. However, if that nature has been affected by shirk (polytheism), innovation, or a corrupt society, then he feels estranged from accepting the truth, and this stage becomes difficult for him. This was the reason for the difference in the Companions (radi Allahu anhum) accepting Islam sooner or later.
The Messenger of Allah (sallallahu alayhi wa sallam) expressed this same meaning in these words: Every child is born upon the fitrah (natural disposition), then his parents make him a Jew, a Christian, or a Magian, just as an animal gives birth to a complete offspring—its nose and ears are not cut.
