صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ قَتْلِ أَبِي جَهْلٍ:Chapter. The killing of Abu Jahl.
Hadith 3976
اُردوEn
حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ، سَمِعَ رَوْحَ بْنَ عُبَادَةَ ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ ، عَنْ قَتَادَةَ ، قَالَ : ذَكَرَ لَنَا أَنَسُ بْنُ مَالِكٍ ، عَنْ أَبِي طَلْحَةَ ، أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ يَوْمَ بَدْرٍ بِأَرْبَعَةٍ وَعِشْرِينَ رَجُلًا مِنْ صَنَادِيدِ قُرَيْشٍ , فَقُذِفُوا فِي طَوِيٍّ مِنْ أَطْوَاءِ بَدْرٍ خَبِيثٍ مُخْبِثٍ , وَكَانَ إِذَا ظَهَرَ عَلَى قَوْمٍ أَقَامَ بِالْعَرْصَةِ ثَلَاثَ لَيَالٍ , فَلَمَّا كَانَ بِبَدْرٍ الْيَوْمَ الثَّالِثَ أَمَرَ بِرَاحِلَتِهِ فَشُدَّ عَلَيْهَا رَحْلُهَا , ثُمَّ مَشَى وَاتَّبَعَهُ أَصْحَابُهُ ، وَقَالُوا : مَا نُرَى يَنْطَلِقُ إِلَّا لِبَعْضِ حَاجَتِهِ حَتَّى قَامَ عَلَى شَفَةِ الرَّكِيِّ فَجَعَلَ يُنَادِيهِمْ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ يَا فُلَانُ بْنَ فُلَانٍ ، وَيَا فُلَانُ بْنَ فُلَانٍ أَيَسُرُّكُمْ أَنَّكُمْ أَطَعْتُمُ اللَّهَ وَرَسُولَهُ , فَإِنَّا قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا , فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ؟ قَالَ : فَقَالَ عُمَرُ : يَا رَسُولَ اللَّهِ مَا تُكَلِّمُ مِنْ أَجْسَادٍ لَا أَرْوَاحَ لَهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ , مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ " ، قَالَ قَتَادَةُ : أَحْيَاهُمُ اللَّهُ حَتَّى أَسْمَعَهُمْ قَوْلَهُ تَوْبِيخًا وَتَصْغِيرًا وَنَقِيمَةً وَحَسْرَةً وَنَدَمًا " .
Narrated Abu Talha: On the day of Badr, the Prophet ordered that the corpses of twenty four leaders of Quraish should be thrown into one of the dirty dry wells of Badr. (It was a habit of the Prophet that whenever he conquered some people, he used to stay at the battle-field for three nights. So, on the third day of the battle of Badr, he ordered that his she-camel be saddled, then he set out, and his companions followed him saying among themselves." "Definitely he (i.e. the Prophet) is proceeding for some great purpose." When he halted at the edge of the well, he addressed the corpses of the Quraish infidels by their names and their fathers' names, "O so-and-so, son of so-and-so and O so-and-so, son of so-andso! Would it have pleased you if you had obeyed Allah and His Apostle? We have found true what our Lord promised us. Have you too found true what your Lord promised you? "`Umar said, "O Allah's Apostle! You are speaking to bodies that have no souls!" Allah's Apostle said, "By Him in Whose Hand Muhammad's soul is, you do not hear, what I say better than they do." (Qatada said, "Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful.")
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Those who try to establish the doctrine of the dead hearing (sama‘ al-mawta) from this incident are entirely mistaken, because this act of making them hear was a miracle of the Noble Messenger (sallallahu alayhi wa sallam). In another verse it is clearly stated:
﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ﴾
meaning: "You are not able to make those in the graves hear."
After death, along with the severance of all worldly connections, all the necessities of worldly life also come to an end, and hearing is included among these. If the dead were able to hear, then declaring them as dead would itself be incorrect. In any case, both reason and transmitted evidence affirm that after death, all the worldly senses of a human being come to an end. If Allah Ta‘ala causes some of the righteous dead to hear something in the realm of Barzakh, this is an entirely separate matter and has no connection to the doctrine of the dead hearing (sama‘ al-mawta).
Those who try to establish the doctrine of the dead hearing (sama‘ al-mawta) from this incident are entirely mistaken, because this act of making them hear was a miracle of the Noble Messenger (sallallahu alayhi wa sallam). In another verse it is clearly stated:
﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ﴾
meaning: "You are not able to make those in the graves hear."
After death, along with the severance of all worldly connections, all the necessities of worldly life also come to an end, and hearing is included among these. If the dead were able to hear, then declaring them as dead would itself be incorrect. In any case, both reason and transmitted evidence affirm that after death, all the worldly senses of a human being come to an end. If Allah Ta‘ala causes some of the righteous dead to hear something in the realm of Barzakh, this is an entirely separate matter and has no connection to the doctrine of the dead hearing (sama‘ al-mawta).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3976
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) used to stay in conquered territories for three days so that:
➊ The graves of the martyrs could be dug and they could be buried.
➋ Pits could be dug for the slain among the disbelievers and they could be thrown into them.
➌ The wounded could be bandaged and treated.
➍ The administration of the conquered area could be organized.
➎ If there was any mischief or disorder in the surrounding areas, arrangements could be made to address it.
2.
Hafiz Ibn Hajar (rahimahullah) writes that at the end of the hadith, Imam Bukhari (rahimahullah) has presented the interpretation of the narrator of the hadith, Qatadah (rahimahullah), in order to refute those who believe in the hearing of the dead (sama‘ al-mawta).
(Fath al-Bari: 7/378)
Indeed, those who try to establish the hearing of the dead from this hadith, their stance is not based on reality, because this act of making them hear was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam). Secondly, it is also clarified in the verse: "You cannot make those in the graves hear." ( Faatir: 35/22)
3.
After sleep, all worldly connections are severed, and the necessities of worldly life also come to an end; hearing is included in this. If, in the realm of Barzakh, Allah Ta‘ala causes someone to hear something, that is a separate matter and has no connection to the hearing of the dead (sama‘ al-mawta).
1.
The Messenger of Allah (sallallahu alayhi wa sallam) used to stay in conquered territories for three days so that:
➊ The graves of the martyrs could be dug and they could be buried.
➋ Pits could be dug for the slain among the disbelievers and they could be thrown into them.
➌ The wounded could be bandaged and treated.
➍ The administration of the conquered area could be organized.
➎ If there was any mischief or disorder in the surrounding areas, arrangements could be made to address it.
2.
Hafiz Ibn Hajar (rahimahullah) writes that at the end of the hadith, Imam Bukhari (rahimahullah) has presented the interpretation of the narrator of the hadith, Qatadah (rahimahullah), in order to refute those who believe in the hearing of the dead (sama‘ al-mawta).
(Fath al-Bari: 7/378)
Indeed, those who try to establish the hearing of the dead from this hadith, their stance is not based on reality, because this act of making them hear was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam). Secondly, it is also clarified in the verse: "You cannot make those in the graves hear." ( Faatir: 35/22)
3.
After sleep, all worldly connections are severed, and the necessities of worldly life also come to an end; hearing is included in this. If, in the realm of Barzakh, Allah Ta‘ala causes someone to hear something, that is a separate matter and has no connection to the hearing of the dead (sama‘ al-mawta).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3976
