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صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ قَوْلِهِ: {وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ} :Chapter. The Statement of Allah: “And warn them (O Muhammad ) of the Day of grief and regrets..." (V.19:39)
Hadith 4730
اُردوEn
قَالَ ابْنُ عَبَّاسٍ : أَسْمِعْ بِهِمْ وَأَبْصِرِ اللَّهُ يَقُولُهُ وَهُمُ الْيَوْمَ لَا يَسْمَعُونَ وَلَا يُبْصِرُونَ ، فِي ضَلَالٍ مُبِينٍ ، يَعْنِي قَوْلَهُ : أَسْمِعْ بِهِمْ وَأَبْصِرْ : الْكُفَّارُ يَوْمَئِذٍ أَسْمَعُ شَيْءٍ وَأَبْصَرُهُ ، لَأَرْجُمَنَّكَ : لَأَشْتِمَنَّكَ ، وَرِئْيًا : مَنْظَرًا ، وَقَالَ ابْنُ عُيَيْنَةَ : تَؤُزُّهُمْ أَزًّا : تُزْعِجُهُمْ إِلَى الْمَعَاصِي إِزْعَاجًا ، وَقَالَ مُجَاهِدٌ : إِدًّا : عِوَجًا ، قَالَ ابْنُ عَبَّاسٍ : وِرْدًا : عِطَاشًا ، أَثَاثًا : مَالًا ، إِدًّا : قَوْلًا عَظِيمًا ، رِكْزًا : صَوْتًا ، غَيًّا : خُسْرَانًا ، بُكِيًّا : جَمَاعَةُ بَاكٍ ، صِلِيًّا : صَلِيَ يَصْلَى ، نَدِيًّا : وَالنَّادِي مَجْلِسًا.
Ibn Abbas (may Allah be pleased with them both) said «أبصر بهم وأسمع» this is what Allah says: On this day (meaning in the world) neither the disbelievers hear nor see, rather they are in clear misguidance. The meaning is that «أسمع بهم وأبصر» that is, on the Day of Resurrection, the disbelievers will hear well and see well (but at that time, their hearing and seeing will be of no benefit). «لأرجمنك» I will pelt you with abusive words. The word «رئيا» means scene, display, and Abu Wa’il Shaqiq bin Salamah said: Maryam (peace be upon her) knew that whoever is pious is intelligent. That is why she said: I seek refuge with Allah from you if you are pious. And Sufyan bin ‘Uyaynah said: The meaning of «تؤزهم أزا» is that the devils drag the disbelievers towards sins. Mujahid said: The meaning of «إدا» is crooked and twisted, wrong talk (or crooked and twisted talk). Ibn Abbas (may Allah be pleased with them both) said: The meaning of «وردا» is thirsty, and «أثاثا» means wealth and possessions. «إدا» means a great thing. «ركزا» means a light, low voice. «غيا» means loss, breakage. «بكيا», «باكى» is the plural, meaning those who weep. «صليا» is a verbal noun. «صلي», «يصلى » are from the chapter «سمع», «يسمع», meaning to burn. «ندي» and «لنادي» both mean gathering or assembly.
حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا الْأَعْمَشُ ، حَدَّثَنَا أَبُو صَالِحٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كَبْشٍ أَمْلَحَ ، فَيُنَادِي مُنَادٍ : يَا أَهْلَ الْجَنَّةِ ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ ، فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ : نَعَمْ ، هَذَا الْمَوْتُ وَكُلُّهُمْ قَدْ رَآهُ ، ثُمَّ يُنَادِي : يَا أَهْلَ النَّارِ ، فَيَشْرَئِبُّونَ وَيَنْظُرُونَ ، فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ : نَعَمْ ، هَذَا الْمَوْتُ وَكُلُّهُمْ قَدْ رَآهُ ، فَيُذْبَحُ ، ثُمَّ يَقُولُ : يَا أَهْلَ الْجَنَّةِ ، خُلُودٌ فَلَا مَوْتَ ، وَيَا أَهْلَ النَّارِ : خُلُودٌ فَلَا مَوْتَ ، ثُمَّ قَرَأَ وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الأَمْرُ وَهُمْ فِي غَفْلَةٍ سورة مريم آية 39 وَهَؤُلَاءِ فِي غَفْلَةٍ أَهْلُ الدُّنْيَا وَهُمْ لا يُؤْمِنُونَ سورة مريم آية 39 " .
Narrated Abu Sa`id Al-Khudri: Allah's Messenger said, "On the Day of Resurrection Death will be brought forward in the shape of a black and white ram. Then a call maker will call, 'O people of Paradise!' Thereupon they will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' By then all of them will have seen it. Then it will be announced again, 'O people of Hell !' They will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' And by then all of them will have seen it. Then it (that ram) will be slaughtered and the caller will say, 'O people of Paradise! Eternity for you and no death O people of Hell! Eternity for you and no death."' Then the Prophet, recited:-- 'And warn them of the Day of distress when the case has been decided, while (now) they are in a state of carelessness (i.e. the people of the world) and they do not believe.' (19.39)
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Abu Sa'id al-Khudri is Sa'd ibn Malik al-Ansari. He was a memorizer of hadith. He passed away in the year 74 AH at the age of 84 years and was buried in Jannat al-Baqi'.
(radi Allahu anhum wa ardahum)
Abu Sa'id al-Khudri is Sa'd ibn Malik al-Ansari. He was a memorizer of hadith. He passed away in the year 74 AH at the age of 84 years and was buried in Jannat al-Baqi'.
(radi Allahu anhum wa ardahum)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4730
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In one narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Death will be brought and made to stand on the Bridge (Sirat), then the people of Paradise will be called, and they will look on in fear, thinking that perhaps they will be taken out of Paradise. Then the people of Hell will be called, and they will look up with joy, raising their necks in hope that they will be taken out of Hell. Then it will be said to all of them, ‘Do you recognize this?’ They will all say, ‘Yes, we recognize it.’ Then it will be ordered that it be slaughtered, so it will be slaughtered on the Bridge (Sirat). Then it will be said to both groups, ‘You will remain where you are forever. There will be no more death.’” (Sunan Ibn Majah, Kitab az-Zuhd, Hadith 4327)
In another narration, it is stated that it will be slaughtered on a wall between Paradise and Hell. (Jami‘ at-Tirmidhi, Sifat al-Jannah, Hadith: 2557)
2.
The purpose is that death will be slaughtered in order to double the happiness of the people of Paradise and to increase the distress of the people of Hell. Thus, the wording of the hadith narrated from Ibn ‘Umar (radi Allahu anhuma) is as follows:
“Death will be slaughtered so that the happiness of the people of Paradise may increase and the regret and sorrow of the people of Hell may intensify.” (Sahih al-Bukhari, Kitab ar-Riqaq, Hadith: 6548)
3.
From these ahadith, it is also understood that the disbelievers and polytheists will remain in Hell forever; death will not come to them, nor will they have a life of comfort and ease, as the statement of Allah, the Exalted, says:
“And those who disbelieve, for them is the fire of Hell; neither will it be decreed for them that they should die, nor shall its torment be lightened for them.” ()
It should be noted that this announcement will be made when those who are saved due to intercession have already entered Paradise, and only those will remain in Hell for whom it has been decreed to remain there forever. They will even try to escape from there, but the angels appointed by Allah will not let them leave, and they will subject them to new forms of physical punishment and mental torment.
May Allah protect us from it.
1.
In one narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Death will be brought and made to stand on the Bridge (Sirat), then the people of Paradise will be called, and they will look on in fear, thinking that perhaps they will be taken out of Paradise. Then the people of Hell will be called, and they will look up with joy, raising their necks in hope that they will be taken out of Hell. Then it will be said to all of them, ‘Do you recognize this?’ They will all say, ‘Yes, we recognize it.’ Then it will be ordered that it be slaughtered, so it will be slaughtered on the Bridge (Sirat). Then it will be said to both groups, ‘You will remain where you are forever. There will be no more death.’” (Sunan Ibn Majah, Kitab az-Zuhd, Hadith 4327)
In another narration, it is stated that it will be slaughtered on a wall between Paradise and Hell. (Jami‘ at-Tirmidhi, Sifat al-Jannah, Hadith: 2557)
2.
The purpose is that death will be slaughtered in order to double the happiness of the people of Paradise and to increase the distress of the people of Hell. Thus, the wording of the hadith narrated from Ibn ‘Umar (radi Allahu anhuma) is as follows:
“Death will be slaughtered so that the happiness of the people of Paradise may increase and the regret and sorrow of the people of Hell may intensify.” (Sahih al-Bukhari, Kitab ar-Riqaq, Hadith: 6548)
3.
From these ahadith, it is also understood that the disbelievers and polytheists will remain in Hell forever; death will not come to them, nor will they have a life of comfort and ease, as the statement of Allah, the Exalted, says:
“And those who disbelieve, for them is the fire of Hell; neither will it be decreed for them that they should die, nor shall its torment be lightened for them.” ()
It should be noted that this announcement will be made when those who are saved due to intercession have already entered Paradise, and only those will remain in Hell for whom it has been decreed to remain there forever. They will even try to escape from there, but the angels appointed by Allah will not let them leave, and they will subject them to new forms of physical punishment and mental torment.
May Allah protect us from it.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4730
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: There is no contradiction in these narrations; first, the wild donkey was presented alive. Then, one of its sides—that is, the hind leg, which has been described as the rear part—was rejected by the Prophet sallallahu alayhi wa sallam in both cases. Therefore, there is no confusion or contradiction in the hadith. The claim of the Hanafis that it is "confused" (mudtarib) and thus should be rejected is nothing but obstinacy.
Similarly, to declare it as being in opposition or contradiction to other narrations is also incorrect. This is because reconciliation is possible: where the consumption of game meat is permitted, it was for one who is not in the state of ihram, and where it is prohibited, it was for one who is in the state of ihram.
Similarly, to declare it as being in opposition or contradiction to other narrations is also incorrect. This is because reconciliation is possible: where the consumption of game meat is permitted, it was for one who is not in the state of ihram, and where it is prohibited, it was for one who is in the state of ihram.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2849
Shaykh Dr. Abdur Rahman Freywai
Urdu Footnote:
Note:
(The phrase "Falo anna ahadan" is not authentic,
because Atiyyah Awfi is weak,
and in this portion he has no corroborator (mutabi‘),
nor is there any supporting narration (shahid) for it.)
Note:
(The phrase "Falo anna ahadan" is not authentic,
because Atiyyah Awfi is weak,
and in this portion he has no corroborator (mutabi‘),
nor is there any supporting narration (shahid) for it.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2558
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
O Prophet! Warn them of the Day of Regret and Sorrow (Maryam: 39)
1:
O Prophet! Warn them of the Day of Regret and Sorrow (Maryam: 39)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3156
