صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا} :Chapter. “O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful slave." (V.17:3)
Hadith 4712
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ ، أَخْبَرَنَا عَبْدُ اللَّهِ ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُتِيَ بِلَحْمٍ ، فَرُفِعَ إِلَيْهِ الذِّرَاعُ وَكَانَتْ تُعْجِبُهُ ، فَنَهَشَ مِنْهَا نَهْشَةً ، ثُمَّ قَالَ : " أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ ، وَهَلْ تَدْرُونَ مِمَّ ذَلِكَ ؟ يَجْمَعُ اللَّهُ النَّاسَ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ ، يُسْمِعُهُمُ الدَّاعِي ، وَيَنْفُذُهُمُ الْبَصَرُ ، وَتَدْنُو الشَّمْسُ ، فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ ، وَلَا يَحْتَمِلُونَ ، فَيَقُولُ النَّاسُ : أَلَا تَرَوْنَ مَا قَدْ بَلَغَكُمْ ، أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ ؟ ، فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ : عَلَيْكُمْ بِآدَمَ ، فَيَأْتُونَ آدَمَ عَلَيْهِ السَّلَام ، فَيَقُولُونَ لَهُ : أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللَّهُ بِيَدِهِ ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى إِلَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ آدَمُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ ، فَعَصَيْتُهُ نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى نُوحٍ ، فَيَأْتُونَ نُوحًا ، فَيَقُولُونَ : يَا نُوحُ ، إِنَّكَ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ ، وَقَدْ سَمَّاكَ اللَّهُ عَبْدًا شَكُورًا ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، فَيَقُولُ : إِنَّ رَبِّي عَزَّ وَجَلَّ قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى إِبْرَاهِيمَ ، فَيَأْتُونَ إِبْرَاهِيمَ ، فَيَقُولُونَ : يَا إِبْرَاهِيمُ ، أَنْتَ نَبِيُّ اللَّهِ وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، فَيَقُولُ لَهُمْ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنِّي قَدْ كُنْتُ كَذَبْتُ ثَلَاثَ كَذِبَاتٍ ، فَذَكَرَهُنَّ أَبُو حَيَّانَ فِي الْحَدِيثِ نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُوسَى ، فَيَأْتُونَ مُوسَى ، فَيَقُولُونَ : يَا مُوسَى ، أَنْتَ رَسُولُ اللَّهِ ، فَضَّلَكَ اللَّهُ بِرِسَالَتِهِ وَبِكَلَامِهِ عَلَى النَّاسِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، فَيَقُولُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى عِيسَى ابْنِ مَرْيَمَ ، فَيَأْتُونَ عِيسَى ، فَيَقُولُونَ : يَا عِيسَى ، أَنْتَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ صَبِيًّا اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، فَيَقُولُ عِيسَى : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ قَطُّ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَلَمْ يَذْكُرْ ذَنْبًا نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُحَمَّدٍ ، فَيَأْتُونَ مُحَمَّدًا ، فَيَقُولُونَ : يَا مُحَمَّدُ ، أَنْتَ رَسُولُ اللَّهِ وَخَاتِمُ الْأَنْبِيَاءِ ، وَقَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، فَأَنْطَلِقُ فَآتِي تَحْتَ الْعَرْشِ ، فَأَقَعُ سَاجِدًا لِرَبِّي عَزَّ وَجَلَّ ، ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ مِنْ مَحَامِدِهِ ، وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي ، ثُمَّ يُقَالُ : يَا مُحَمَّدُ ، ارْفَعْ رَأْسَكَ سَلْ تُعْطَهْ ، وَاشْفَعْ تُشَفَّعْ ، فَأَرْفَعُ رَأْسِي ، فَأَقُولُ : أُمَّتِي يَا رَبِّ ، أُمَّتِي يَا رَبِّ ، أُمَّتِي يَا رَبِّ ، فَيُقَالُ : يَا مُحَمَّدُ ، أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِمْ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ ، ثُمَّ قَالَ : وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَحِمْيَرَ ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى " .
Narrated Abu Huraira: Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, "I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, 'Don't you see to what state you have reached? Won't you look for someone who can intercede for you with your Lord' Some people will say to some others, 'Go to Adam.' So they will go to Adam and say to him. 'You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don't you see in what state we are? Don't you see what condition we have reached?' Adam will say, 'Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him . Myself! Myself! Myself! (I am preoccuied with my own problems). Go to someone else; go to Noah.' So they will go to Noah and say (to him), 'O Noah! You are the first (of Allah's Messengers) to the people of the earth, and Allah has named you a thankful slave; please intercede for us with your Lord. Don't you see in what state we are?' He will say.' Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.' They will go to Abraham and say, 'O Abraham! You are Allah's Messenger and His Khalil from among the people of the earth; so please intercede for us with your Lord. Don't you see in what state we are?' He will say to them, 'My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadith) Myself! Myself! Myself! Go to someone else; go to Moses.' The people will then go to Moses and say, 'O Moses! You art Allah's Messenger and Allah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord Don't you see in what state we are?' Moses will say, 'My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.' So they will go to Jesus and say, 'O Jesus! You are Allah's Messenger and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don't you see in what state we are?' Jesus will say. 'My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, 'Myself! Myself! Myself! Go to someone else; go to Muhammad.' So they will come to me and say, 'O Muhammad ! You are Allah's Messenger and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don't you see in what state we are?" The Prophet added, "Then I will go beneath Allah's Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, 'O Muhammad Raise your head. Ask, and it will be granted. Intercede and It (your intercession) will be accepted.' So I will raise my head and Say, 'My followers, O my Lord! My followers, O my Lord'. It will be said, 'O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people." The Prophet further said, "By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busra (in Sham).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4712
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4712
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij al-Hadith):
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 120
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3340
Maulana Dawood Raz
Hadith Commentary:
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3361
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3361
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
The true and real nature of the events and scenes that will occur on the Day of Resurrection cannot be fully comprehended in this world. Complete disclosure will only take place when a person is confronted with the realities and these scenes appear before his eyes, because matters of the Hereafter cannot be analogized to those of this world.
Benefits and Issues:
The true and real nature of the events and scenes that will occur on the Day of Resurrection cannot be fully comprehended in this world. Complete disclosure will only take place when a person is confronted with the realities and these scenes appear before his eyes, because matters of the Hereafter cannot be analogized to those of this world.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7206
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
:
(1)
فَنَهَسَ:
To bite with the teeth.
(2)
صَعِيد:
Open and level ground.
(3)
يَنْفُذُهُمُ الْبَصَرُ:
The sight will encompass all people;
no one will be hidden from the onlooker.
(4)
مَصَارِيعٌ:
Plural of مِصْراعٌ,
the panels of a door.
Hajar and Basra:
Two ancient and well-known cities,
between which there is a considerable distance.
Benefits and Issues:
(1)
Sayyid refers to that person
who is the most superior and eminent,
and in times of distress and anxiety, people seek refuge with him.
On the Day of Resurrection, all people,
from Adam (alayhis salam) to the last individual, will be under your banner,
and will be seeking intercession from you,
therefore, you (sallallahu alayhi wa sallam) said as a way of mentioning Allah’s favor:
"Indeed, I will be the leader of all people on the Day of Resurrection."
(2)
You (sallallahu alayhi wa sallam) expressed in this world
that I am the one worthy of the Greatest Intercession (shafa‘at kubra), and no other Messenger will be prepared for this task.
On the Day of Resurrection, according to your (sallallahu alayhi wa sallam) prophecy, people will gradually come to you,
and not even a single individual from your Ummah will be able to suggest
that since the intercession of the Last Messenger will be accepted,
let us go to him,
so that your (sallallahu alayhi wa sallam) virtue and superiority may be manifest before all people in practice.
(3)
The excuses mentioned by the Prophets (alayhimus salam) have been forgiven,
because none of them committed any fault or shortcoming intentionally,
yet,
they continued to recite repentance and seek forgiveness,
but due to the terror and dread of the Day of Resurrection, they will recall those forgiven matters and will express their excuse from interceding.
(4)
Allah, the Exalted, is characterized by the attribute of anger (ghadab),
but its modality cannot be described,
therefore, there is no need for any kind of interpretation or negation.
(5)
In this hadith, Ibrahim (alayhis salam) excused himself from intercession due to having spoken three "lies" (kadhbat),
and according to Allamah Anbari, the word (kadhb)
in the Arabic language is used for five meanings.
Allamah Anbari has also given examples;
for details, see Taj al-‘Arus:
(1/449) (1)
Falsehood.
(2)
Missing the mark.
(3)
The shattering of hope and aspiration.
(4)
To keep someone in deception.
(5)
To use equivocation and allusion (tawriyah and ta‘rid).
That is, such a statement which apparently seems contrary to reality,
but if one reflects,
it is entirely in accordance with reality.
The incidents which Ibrahim (alayhis salam) referred to as "kadhbat",
all three statements apparently seem contrary to reality,
but upon reflection, all three are entirely in accordance with reality.
This is the exalted and lofty status of Ibrahim (alayhis salam),
that he considered even equivocation and allusion—which are completely permissible and correct—
as beneath his lofty status,
and referred to them as "kadhb".
(6)
In authentic ahadith, there is no mention of the Greatest Intercession (shafa‘at kubra) which will be for the commencement of the reckoning of all people,
rather, there is mention of your intercession for the sinners of your Ummah.
The reason for this is that none of the sects who claim Islam deny the Greatest Intercession,
whereas the intercession for sinners has been denied by the Khawarij and the Mu‘tazilah and others,
therefore, emphasis has been placed in the ahadith on the mention of intercession for sinners,
and the mention of the unanimously accepted intercession has been overlooked.
Vocabulary of the Hadith:
:
(1)
فَنَهَسَ:
To bite with the teeth.
(2)
صَعِيد:
Open and level ground.
(3)
يَنْفُذُهُمُ الْبَصَرُ:
The sight will encompass all people;
no one will be hidden from the onlooker.
(4)
مَصَارِيعٌ:
Plural of مِصْراعٌ,
the panels of a door.
Hajar and Basra:
Two ancient and well-known cities,
between which there is a considerable distance.
Benefits and Issues:
(1)
Sayyid refers to that person
who is the most superior and eminent,
and in times of distress and anxiety, people seek refuge with him.
On the Day of Resurrection, all people,
from Adam (alayhis salam) to the last individual, will be under your banner,
and will be seeking intercession from you,
therefore, you (sallallahu alayhi wa sallam) said as a way of mentioning Allah’s favor:
"Indeed, I will be the leader of all people on the Day of Resurrection."
(2)
You (sallallahu alayhi wa sallam) expressed in this world
that I am the one worthy of the Greatest Intercession (shafa‘at kubra), and no other Messenger will be prepared for this task.
On the Day of Resurrection, according to your (sallallahu alayhi wa sallam) prophecy, people will gradually come to you,
and not even a single individual from your Ummah will be able to suggest
that since the intercession of the Last Messenger will be accepted,
let us go to him,
so that your (sallallahu alayhi wa sallam) virtue and superiority may be manifest before all people in practice.
(3)
The excuses mentioned by the Prophets (alayhimus salam) have been forgiven,
because none of them committed any fault or shortcoming intentionally,
yet,
they continued to recite repentance and seek forgiveness,
but due to the terror and dread of the Day of Resurrection, they will recall those forgiven matters and will express their excuse from interceding.
(4)
Allah, the Exalted, is characterized by the attribute of anger (ghadab),
but its modality cannot be described,
therefore, there is no need for any kind of interpretation or negation.
(5)
In this hadith, Ibrahim (alayhis salam) excused himself from intercession due to having spoken three "lies" (kadhbat),
and according to Allamah Anbari, the word (kadhb)
in the Arabic language is used for five meanings.
Allamah Anbari has also given examples;
for details, see Taj al-‘Arus:
(1/449) (1)
Falsehood.
(2)
Missing the mark.
(3)
The shattering of hope and aspiration.
(4)
To keep someone in deception.
(5)
To use equivocation and allusion (tawriyah and ta‘rid).
That is, such a statement which apparently seems contrary to reality,
but if one reflects,
it is entirely in accordance with reality.
The incidents which Ibrahim (alayhis salam) referred to as "kadhbat",
all three statements apparently seem contrary to reality,
but upon reflection, all three are entirely in accordance with reality.
This is the exalted and lofty status of Ibrahim (alayhis salam),
that he considered even equivocation and allusion—which are completely permissible and correct—
as beneath his lofty status,
and referred to them as "kadhb".
(6)
In authentic ahadith, there is no mention of the Greatest Intercession (shafa‘at kubra) which will be for the commencement of the reckoning of all people,
rather, there is mention of your intercession for the sinners of your Ummah.
The reason for this is that none of the sects who claim Islam deny the Greatest Intercession,
whereas the intercession for sinners has been denied by the Khawarij and the Mu‘tazilah and others,
therefore, emphasis has been placed in the ahadith on the mention of intercession for sinners,
and the mention of the unanimously accepted intercession has been overlooked.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 480
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2434
