صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {وَلاَ تُخْزِنِي يَوْمَ يُبْعَثُونَ} :Chapter. “And disgrace me not on the day when (all the creatures) will be resurrected." (V.26:87)
Hadith 4768
اُردوEn
وَقَالَ مُجَاهِدٌ : تَعْبَثُونَ : تَبْنُونَ ، هَضِيمٌ : يَتَفَتَّتُ إِذَا مُسَّ مُسَحَّرِينَ الْمَسْحُورِينَ لَيْكَةُ ، وَالْأَيْكَةُ جَمْعُ أَيْكَةٍ وَهِيَ جَمْعُ شَجَرٍ ، يَوْمِ الظُّلَّةِ : إِظْلَالُ الْعَذَابِ إِيَّاهُمْ ، مَوْزُونٍ : مَعْلُومٍ ، كَالطَّوْدِ : كَالْجَبَلِ ، وَقَالَ غَيْرُهُ لَشِرْذِمَةٌ : الشِّرْذِمَةُ طَائِفَةٌ قَلِيلَةٌ ، فِي السَّاجِدِينَ : الْمُصَلِّينَ ، قَالَ ابْنُ عَبَّاسٍ : لَعَلَّكُمْ تَخْلُدُونَ : كَأَنَّكُمُ الرِّيعُ الْأَيْفَاعُ مِنَ الْأَرْضِ ، وَجَمْعُهُ رِيَعَةٌ وَأَرْيَاعٌ وَاحِدُهُ رِيعَةٌ ، مَصَانِعَ : كُلُّ بِنَاءٍ فَهُوَ مَصْنَعَةٌ ، فَرِهِينَ : مَرِحِينَ فَارِهِينَ بِمَعْنَاهُ ، وَيُقَالُ : فَارِهِينَ حَاذِقِينَ ، تَعْثَوْا : هُوَ أَشَدُّ الْفَسَادِ عَاثَ يَعِيثُ عَيْثًا الْجِبِلَّةَ الْخَلْقُ جُبِلَ خُلِقَ ، وَمِنْهُ جُبُلًا وَجِبِلًا وَجُبْلًا يَعْنِي الْخَلْقَ ، قَالَهُ ابْنُ عَبَّاسٍ.
Mujahid said the meaning of «تعبثون» is “you make.” «هضيم» is that which crumbles to pieces when touched. The meaning of «مسحرين» is “they were bewitched.” «ليكة» and «لأيكة» are the plural of «أيكة», and the word «أيكة» is correct. «شجر» means “tree.” «يوم الظلة» means “the day when the punishment overshadowed them.” The meaning of «موزون» is known. «كالطود» means “like a mountain.” «الشرذمة» means “a small group.” «في الساجدين» means “among those who pray.” Ibn Abbas said the meaning of «لعلكم تخلدون» is “as if you will remain in the world forever.” «ريع» means “elevated land, like a mound.” «ريع» is singular; its plurals are «ريعة» and «أرياع». «مصانع» refers to every building (or lofty palaces). The meaning of «فرهين» is “strutting, happy and delighted.” «فاتحه» (farihiin) has the same meaning. Some said the meaning of «فارهين» is “a skilled, clever, experienced craftsman.” «تعثوا» is like «عاث», «يعيث », «عيثا», «عيث», which mean to cause severe corruption (to create chaos). «تعثوا» has the same meaning, i.e., do not cause severe corruption. «خلقت جبل» means “created.” From it comes «جبلا», «جبلا», and «جبلا», meaning «خلقت».
وَقَالَ إِبْرَاهِيمُ بْنُ طَهْمَانَ : عَنْ ابْنِ أَبِي ذِئْبٍ ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " إِنَّ إِبْرَاهِيمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ يَرَى أَبَاهُ يَوْمَ الْقِيَامَةِ عَلَيْهِ الْغَبَرَةُ ، وَالْقَتَرَةُ الْغَبَرَةُ هِيَ الْقَتَرَةُ " .
Narrated Abu Huraira: The Prophet said, "On the Day of Resurrection Abraham will see his father covered with Qatara and Ghabara. (i.e. having a dark face).
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: In this hadith, it is mentioned that Ibrahim (alayhis salam) will say to his Lord, "I had supplicated to You in the world that You do not disgrace me on the Day of Resurrection, and You had promised me this. Now, what disgrace could be greater than the humiliation of my father?"
In another narration, it is further mentioned that then Allah, the Exalted, will turn his father into the form of a badger smeared in filthy impurity, and the angels will seize him by his feet and cast him into Hell. Upon seeing this repulsive form, Ibrahim (alayhis salam) will disassociate himself from him.
From this hadith, it is proven that those tales are false which claim that such-and-such saint or wali’s washerman or slave, who was a disbeliever, was forgiven merely by mentioning their name.
No wali of Allah can have a rank higher than Ibrahim Khalilullah (alayhis salam).
When the father of Ibrahim (alayhis salam) was not forgiven due to disbelief, then how can the slaves and servants of these saints or walis be counted (as forgiven)?
In another hadith, it is mentioned that a man asked the Messenger of Allah (sallallahu alayhi wa sallam), "O Messenger of Allah! Where is my father?" He (sallallahu alayhi wa sallam) replied, "In Hell." The man turned away weeping, so he (sallallahu alayhi wa sallam) said, "My father and your father are both in Hell."
In a third hadith, it is mentioned that Abu Talib will be made to wear two sandals of fire on the Day of Resurrection, or he will remain in fire up to his ankles, and his brain will boil due to the heat.
We seek refuge with Allah. (Wahidi)
The relevance of this hadith to the chapter heading is as follows: In this hadith, it is mentioned that Ibrahim (alayhis salam) will say to his Lord, "I had supplicated to You in the world that You do not disgrace me on the Day of Resurrection, and You had promised me this. Now, what disgrace could be greater than the humiliation of my father?"
In another narration, it is further mentioned that then Allah, the Exalted, will turn his father into the form of a badger smeared in filthy impurity, and the angels will seize him by his feet and cast him into Hell. Upon seeing this repulsive form, Ibrahim (alayhis salam) will disassociate himself from him.
From this hadith, it is proven that those tales are false which claim that such-and-such saint or wali’s washerman or slave, who was a disbeliever, was forgiven merely by mentioning their name.
No wali of Allah can have a rank higher than Ibrahim Khalilullah (alayhis salam).
When the father of Ibrahim (alayhis salam) was not forgiven due to disbelief, then how can the slaves and servants of these saints or walis be counted (as forgiven)?
In another hadith, it is mentioned that a man asked the Messenger of Allah (sallallahu alayhi wa sallam), "O Messenger of Allah! Where is my father?" He (sallallahu alayhi wa sallam) replied, "In Hell." The man turned away weeping, so he (sallallahu alayhi wa sallam) said, "My father and your father are both in Hell."
In a third hadith, it is mentioned that Abu Talib will be made to wear two sandals of fire on the Day of Resurrection, or he will remain in fire up to his ankles, and his brain will boil due to the heat.
We seek refuge with Allah. (Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4768
