صحيح البخاري
Bukhari
كتاب أحاديث الأنبياءThe Book of The Stories of The Prophets
بَابُ حَدِيثُ الْغَارِ:Chapter. The tale of the cave.
Hadith 3465
اُردوEn
الْكَهْفُ الْفَتْحُ فِي الْجَبَلِ وَالرَّقِيمُ الْكِتَابُ مَرْقُومٌ مَكْتُوبٌ مِنَ الرَّقْمِ وَرَبَطْنَا عَلَى قُلُوبِهِمْ سورة الكهف آية 14 أَلْهَمْنَاهُمْ صَبْرًا شَطَطًا سورة الكهف آية 14 إِفْرَاطًا الْوَصِيدُ الْفِنَاءُ وَجَمْعُهُ وَصَائِدُ وَوُصُدٌ وَيُقَالُ الْوَصِيدُ الْبَابُ مُؤْصَدَةٌ سورة البلد آية 20مُطْبَقَةٌ آصَدَ الْبَابَ وَأَوْصَدَ بَعَثْنَاهُمْ سورة الكهف آية 19 أَحْيَيْنَاهُمْ أَزْكَى سورة الكهف آية 19 أَكْثَرُ رَيْعًا فَضَرَبَ اللَّهُ عَلَى آذَانِهِمْ فَنَامُوا رَجْمًا بِالْغَيْبِ سورة الكهف آية 22 لَمْ يَسْتَبِنْ وَقَالَ مُجَاهِدٌ تَقْرِضُهُمْ سورة الكهف آية 17 تَتْرُكُهُمْ .
«كهف» A pass in the mountain. «رقيم» means a written book. «مرقوم» also means written. «ربطنا على قلوبهم» We placed patience in their hearts. «شططا» Oppression and excess. «وصيد» means a vessel or courtyard; its plural is «وصائد» and «وصد». «وصيد» also refers to a door. (Threshold) is called «مؤصدة», which is in Surah Humazah, meaning a closed door; the Arabs say so. «آصد الباب» and «أوصد الباب» mean the door was closed. «بعثنا» We gave them life. «أزكى» means one who sleeps a lot, or pure, pleasant, or lazy. «فضرب الله على آذانهم» means Allah made them sleep. «رجما بالغيب» means without proof (mere conjecture or guesswork). Mujahid said «تقرضهم» means he leaves, avoids. The detailed mention of these youths is present in Surah Al-Kahf.
حَدَّثَنَا إِسْمَاعِيلُ بْنُ خَلِيلٍ ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ ، عَنْ نَافِعٍ ، عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " بَيْنَمَا ثَلَاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ يَمْشُونَ إِذْ أَصَابَهُمْ مَطَرٌ فَأَوَوْا إِلَى غَارٍ فَانْطَبَقَ عَلَيْهِمْ ، فَقَالَ : بَعْضُهُمْ لِبَعْضٍ إِنَّهُ وَاللَّهِ يَا هَؤُلَاءِ لَا يُنْجِيكُمْ إِلَّا الصِّدْقُ فَليَدْعُ كُلُّ رَجُلٍ مِنْكُمْ بِمَا يَعْلَمُ أَنَّهُ قَدْ صَدَقَ فِيهِ ، فَقَالَ : وَاحِدٌ مِنْهُمُ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَجِيرٌ عَمِلَ لِي عَلَى فَرَقٍ مِنْ أَرُزٍّ فَذَهَبَ وَتَرَكَهُ ، وَأَنِّي عَمَدْتُ إِلَى ذَلِكَ الْفَرَقِ فَزَرَعْتُهُ فَصَارَ مِنْ أَمْرِهِ أَنِّي اشْتَرَيْتُ مِنْهُ بَقَرًا وَأَنَّهُ أَتَانِي يَطْلُبُ أَجْرَهُ ، فَقُلْتُ لَهُ : اعْمِدْ إِلَى تِلْكَ الْبَقَرِ فَسُقْهَا ، فَقَالَ لِي : إِنَّمَا لِي عِنْدَكَ فَرَقٌ مِنْ أَرُزٍّ ، فَقُلْتُ لَهُ : اعْمِدْ إِلَى تِلْكَ الْبَقَرِ فَإِنَّهَا مِنْ ذَلِكَ الْفَرَقِ فَسَاقَهَا فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا فَانْسَاحَتْ عَنْهُمُ الصَّخْرَةُ ، فَقَالَ الْآخَرُ : اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ ، فَكُنْتُ آتِيهِمَا كُلَّ لَيْلَةٍ بِلَبَنِ غَنَمٍ لِي فَأَبْطَأْتُ عَلَيْهِمَا لَيْلَةً فَجِئْتُ وَقَدْ رَقَدَا وَأَهْلِي وَعِيَالِي يَتَضَاغَوْنَ مِنَ الْجُوعِ فَكُنْتُ لَا أَسْقِيهِمْ حَتَّى يَشْرَبَ أَبَوَايَ ، فَكَرِهْتُ أَنْ أُوقِظَهُمَا وَكَرِهْتُ أَنْ أَدَعَهُمَا فَيَسْتَكِنَّا لِشَرْبَتِهِمَا ، فَلَمْ أَزَلْ أَنْتَظِرُ حَتَّى طَلَعَ الْفَجْرُ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا فَانْسَاحَتْ عَنْهُمُ الصَّخْرَةُ حَتَّى نَظَرُوا إِلَى السَّمَاءِ ، فَقَالَ الْآخَرُ : اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي ابْنَةُ عَمٍّ مِنْ أَحَبِّ النَّاسِ إِلَيَّ وَأَنِّي رَاوَدْتُهَا عَنْ نَفْسِهَا فَأَبَتْ إِلَّا أَنْ آتِيَهَا بِمِائَةِ دِينَارٍ ، فَطَلَبْتُهَا حَتَّى قَدَرْتُ فَأَتَيْتُهَا بِهَا فَدَفَعْتُهَا إِلَيْهَا فَأَمْكَنَتْنِي مِنْ نَفْسِهَا فَلَمَّا قَعَدْتُ بَيْنَ رِجْلَيْهَا ، فَقَالَتْ : اتَّقِ اللَّهَ وَلَا تَفُضَّ الْخَاتَمَ إِلَّا بِحَقِّهِ فَقُمْتُ وَتَرَكْتُ الْمِائَةَ دِينَارٍ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ مِنْ خَشْيَتِكَ فَفَرِّجْ عَنَّا فَفَرَّجَ اللَّهُ عَنْهُمْ فَخَرَجُوا " .
Narrated Ibn `Umar: Allah's Apostle said, "Once three persons (from the previous nations) were traveling, and suddenly it started raining and they took shelter in a cave. The entrance of the cave got closed while they were inside. They said to each other, 'O you! Nothing can save you except the truth, so each of you should ask Allah's Help by referring to such a deed as he thinks he did sincerely (i.e. just for gaining Allah's Pleasure).' So one of them said, 'O Allah! You know that I had a laborer who worked for me for one Faraq (i.e. three Sas) of rice, but he departed, leaving it (i.e. his wages). I sowed that Faraq of rice and with its yield I bought cows (for him). Later on when he came to me asking for his wages, I said (to him), 'Go to those cows and drive them away.' He said to me, 'But you have to pay me only a Faraq of rice,' I said to him, 'Go to those cows and take them, for they are the product of that Faraq (of rice).' So he drove them. O Allah! If you consider that I did that for fear of You, then please remove the rock.' The rock shifted a bit from the mouth of the cave. The second one said, 'O Allah, You know that I had old parents whom I used to provide with the milk of my sheep every night. One night I was delayed and when I came, they had slept, while my wife and children were crying with hunger. I used not to let them (i.e. my family) drink unless my parents had drunk first. So I disliked to wake them up and also disliked that they should sleep without drinking it, I kept on waiting (for them to wake) till it dawned. O Allah! If You consider that I did that for fear of you, then please remove the rock.' So the rock shifted and they could see the sky through it. The (third) one said, 'O Allah! You know that I had a cousin (i.e. my paternal uncle's daughter) who was most beloved to me and I sought to seduce her, but she refused, unless I paid her one-hundred Dinars (i.e. gold pieces). So I collected the amount and brought it to her, and she allowed me to sleep with her. But when I sat between her legs, she said, 'Be afraid of Allah, and do not deflower me but legally. 'I got up and left the hundred Dinars (for her). O Allah! If You consider that I did that for fear of you than please remove the rock. So Allah saved them and they came out (of the cave)."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Under this hadith, Hafiz Ibn Hajar states:
“In it is the virtue of sincerity in action, the virtue of dutifulness to parents and serving them, and preferring them over one’s children and family, and bearing hardship for their sake. There is a problematic aspect regarding his leaving his young children crying from hunger throughout the night, despite his ability to satisfy their hunger. It has been said that in their law, it was obligatory to give precedence to the maintenance of one’s parents over others. It has also been suggested that perhaps their crying was not due to hunger, and what refutes this has already been mentioned. It has also been said that perhaps they were seeking more than what was necessary to stave off hunger, and this is more likely. In it is also the virtue of chastity and refraining from the unlawful despite having the ability, and that abandoning sin erases the precursors to seeking it, and that repentance wipes out what came before it. In it is the permissibility of hiring someone for a known amount of food between two contracting parties, and the virtue of fulfilling trusts, and the affirmation of miracles (karamat) for the righteous, as Allah, the Exalted, removed the rock from the mouth of the cave as a result of the supplications of these righteous servants, and they were saved from there.
Rahimahum Allah ajma‘in.
Furthermore, Hafiz Ibn Hajar rahimahullah states that Imam Bukhari, after mentioning the story of the Companions of the Cave (Ashab al-Kahf), narrated the hadith of the cave, in which there is an indication to the Qur’anic verse:
﴿ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا ﴾ (al-Kahf: 9)
By “Raqim” is meant these very people of the cave, as al-Tabarani and al-Bazzar have narrated with a hasan chain from Nu‘man ibn Bashir radi Allahu anhu that he heard the Messenger of Allah sallallahu alayhi wa sallam mention “Raqim” and, while mentioning it, he mentioned those three men who took refuge in a cave and upon whom a rock fell and blocked the mouth of the cave. Among the three, there is mention of the one who employed laborers for agricultural work.
In the narration of Imam Ahmad, the story is mentioned as follows: I hired several laborers for a fixed wage. One man came at noon, and I hired him for half the wage, but he did as much work as the others did in the whole day. I said that I would give him the full day’s wage. At this, one of the earlier laborers became angry. I said, “Brother, what concern is it of yours? Take your full wage.” He, in anger, did not take his wage and left. Then what happened next is as mentioned in the narration.
Qastallani rahimahullah said that the most virtuous among the three was the third man. Imam Ghazali rahimahullah said that lust has great dominance over a person, and whoever, despite having all means, refrains from immorality purely out of fear of Allah, his rank is among the Siddiqin (the truthful). Allah, the Exalted, called Prophet Yusuf “Siddiq” for this very reason: that he did not consent to evil despite the insistence of Zulaikha and endured severe worldly hardship. Such a person, according to the explicit text of the Qur’an, is destined for Paradise, as Allah says:
(وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (40)
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى)
al-Kahf: 40
Whoever feared standing before his Lord and restrained his soul from unlawful desires, then Paradise will be his abode.
May Allah make us among them, ameen.
From this hadith, it is also known that presenting righteous deeds as a means (wasilah) is a permissible method, and mentioning deceased elders as a means in supplications is not correct. If it were correct, then these people of the cave would have supplicated by mentioning the names of their prophets or saints, but they did not do so; rather, they presented only their righteous deeds as a means. Those who seek the intercession of their saints, spiritual guides, and elders in their supplications should take heed from this incident, for such an act has no basis in the Book, the Sunnah, or the practice of the pious predecessors.
In the noble verse:
﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ ﴾ (al-Ma’idah: 35)
by “wasilah” (means), what is meant is righteous deeds.
Under this hadith, Hafiz Ibn Hajar states:
“In it is the virtue of sincerity in action, the virtue of dutifulness to parents and serving them, and preferring them over one’s children and family, and bearing hardship for their sake. There is a problematic aspect regarding his leaving his young children crying from hunger throughout the night, despite his ability to satisfy their hunger. It has been said that in their law, it was obligatory to give precedence to the maintenance of one’s parents over others. It has also been suggested that perhaps their crying was not due to hunger, and what refutes this has already been mentioned. It has also been said that perhaps they were seeking more than what was necessary to stave off hunger, and this is more likely. In it is also the virtue of chastity and refraining from the unlawful despite having the ability, and that abandoning sin erases the precursors to seeking it, and that repentance wipes out what came before it. In it is the permissibility of hiring someone for a known amount of food between two contracting parties, and the virtue of fulfilling trusts, and the affirmation of miracles (karamat) for the righteous, as Allah, the Exalted, removed the rock from the mouth of the cave as a result of the supplications of these righteous servants, and they were saved from there.
Rahimahum Allah ajma‘in.
Furthermore, Hafiz Ibn Hajar rahimahullah states that Imam Bukhari, after mentioning the story of the Companions of the Cave (Ashab al-Kahf), narrated the hadith of the cave, in which there is an indication to the Qur’anic verse:
﴿ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا ﴾ (al-Kahf: 9)
By “Raqim” is meant these very people of the cave, as al-Tabarani and al-Bazzar have narrated with a hasan chain from Nu‘man ibn Bashir radi Allahu anhu that he heard the Messenger of Allah sallallahu alayhi wa sallam mention “Raqim” and, while mentioning it, he mentioned those three men who took refuge in a cave and upon whom a rock fell and blocked the mouth of the cave. Among the three, there is mention of the one who employed laborers for agricultural work.
In the narration of Imam Ahmad, the story is mentioned as follows: I hired several laborers for a fixed wage. One man came at noon, and I hired him for half the wage, but he did as much work as the others did in the whole day. I said that I would give him the full day’s wage. At this, one of the earlier laborers became angry. I said, “Brother, what concern is it of yours? Take your full wage.” He, in anger, did not take his wage and left. Then what happened next is as mentioned in the narration.
Qastallani rahimahullah said that the most virtuous among the three was the third man. Imam Ghazali rahimahullah said that lust has great dominance over a person, and whoever, despite having all means, refrains from immorality purely out of fear of Allah, his rank is among the Siddiqin (the truthful). Allah, the Exalted, called Prophet Yusuf “Siddiq” for this very reason: that he did not consent to evil despite the insistence of Zulaikha and endured severe worldly hardship. Such a person, according to the explicit text of the Qur’an, is destined for Paradise, as Allah says:
(وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (40)
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى)
al-Kahf: 40
Whoever feared standing before his Lord and restrained his soul from unlawful desires, then Paradise will be his abode.
May Allah make us among them, ameen.
From this hadith, it is also known that presenting righteous deeds as a means (wasilah) is a permissible method, and mentioning deceased elders as a means in supplications is not correct. If it were correct, then these people of the cave would have supplicated by mentioning the names of their prophets or saints, but they did not do so; rather, they presented only their righteous deeds as a means. Those who seek the intercession of their saints, spiritual guides, and elders in their supplications should take heed from this incident, for such an act has no basis in the Book, the Sunnah, or the practice of the pious predecessors.
In the noble verse:
﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ ﴾ (al-Ma’idah: 35)
by “wasilah” (means), what is meant is righteous deeds.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3465
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
From this hadith, it is understood that it is permissible to present one's righteous deeds as a means (wasilah) when supplicating (making du'a), but it is not permissible to present the wasilah of a deceased elder; there is no evidence for this in the Book and Sunnah.
However, it is permissible to ask a living righteous person to supplicate (make du'a) for you.
➋
The three individuals mentioned in the hadith, despite the presence of means and resources, refrained from immorality solely out of fear of Allah Ta'ala. According to the explicit text of the Qur'an, such people are among the inhabitants of Paradise.
Allah Ta'ala says:
"Whoever feared standing before his Lord and restrained himself from evil desires, then surely Paradise is his abode."
()
Secondly, one of them maintained the ties of kinship (silat ar-rahm); there are many virtues of this act mentioned in the ahadith. Thirdly, one of them fulfilled the need of a person in need.
By the blessing of these three deeds, the stone moved from its place and they came out safely and in well-being. Furthermore, supplicating at the time of hardship, treating parents with excellence, serving them, and abstaining from unlawful acts are among the best deeds.
May Allah Ta'ala grant us the ability to adopt such deeds.
Ameen.
➊
From this hadith, it is understood that it is permissible to present one's righteous deeds as a means (wasilah) when supplicating (making du'a), but it is not permissible to present the wasilah of a deceased elder; there is no evidence for this in the Book and Sunnah.
However, it is permissible to ask a living righteous person to supplicate (make du'a) for you.
➋
The three individuals mentioned in the hadith, despite the presence of means and resources, refrained from immorality solely out of fear of Allah Ta'ala. According to the explicit text of the Qur'an, such people are among the inhabitants of Paradise.
Allah Ta'ala says:
"Whoever feared standing before his Lord and restrained himself from evil desires, then surely Paradise is his abode."
()
Secondly, one of them maintained the ties of kinship (silat ar-rahm); there are many virtues of this act mentioned in the ahadith. Thirdly, one of them fulfilled the need of a person in need.
By the blessing of these three deeds, the stone moved from its place and they came out safely and in well-being. Furthermore, supplicating at the time of hardship, treating parents with excellence, serving them, and abstaining from unlawful acts are among the best deeds.
May Allah Ta'ala grant us the ability to adopt such deeds.
Ameen.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3465
