صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا} :Chapter. The Statement of Allah: "So, glorify the praises of your Lord, and ask His forgiveness. Verily! He is the One Who accepts the repentance and forgives." (V.110:3)
Hadith 4970
اُردوEn
عَلَى الْعِبَادِ وَالتَّوَّابُ مِنَ النَّاسِ التَّائِبُ مِنَ الذَّنْبِ .
The meaning of «تواب» is the One who accepts the repentance of the servants. Among people, «تواب» will be called the one who repents from sin.
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا أَبُو عَوَانَةَ ، عَنْ أَبِي بِشْرٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنْ ابْنِ عَبَّاسٍ ، قَالَ : كَانَ عُمَرُ يُدْخِلُنِي مَعَ أَشْيَاخِ بَدْرٍ ، فَكَأَنَّ بَعْضَهُمْ وَجَدَ فِي نَفْسِهِ ، فَقَالَ : لِمَ تُدْخِلُ هَذَا مَعَنَا وَلَنَا أَبْنَاءٌ مِثْلُهُ ، فَقَالَ عُمَرُ : إِنَّهُ مَنْ قَدْ عَلِمْتُمْ ، فَدَعَاهُ ذَاتَ يَوْمٍ ، فَأَدْخَلَهُ مَعَهُمْ ، فَمَا رُئِيتُ أَنَّهُ دَعَانِي يَوْمَئِذٍ إِلَّا لِيُرِيَهُمْ ، قَالَ : مَا تَقُولُونَ فِي قَوْلِ اللَّهِ تَعَالَى إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ سورة النصر آية 1 ؟ فَقَالَ بَعْضُهُمْ : أُمِرْنَا أَنْ نَحْمَدَ اللَّهَ وَنَسْتَغْفِرَهُ إِذَا نُصِرْنَا وَفُتِحَ عَلَيْنَا ، وَسَكَتَ بَعْضُهُمْ فَلَمْ يَقُلْ شَيْئًا ، فَقَالَ لِي : أَكَذَاكَ تَقُولُ يَا ابْنَ عَبَّاسٍ ؟ فَقُلْتُ : لَا ، قَالَ : فَمَا تَقُولُ ، قُلْتُ : هُوَ أَجَلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْلَمَهُ لَهُ ، قَالَ : إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَذَلِكَ عَلَامَةُ أَجَلِكَ ، فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا ، فَقَالَ عُمَرُ : مَا أَعْلَمُ مِنْهَا إِلَّا مَا تَقُولُ " .
Narrated Ibn `Abbas: `Umar used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them felt it (did not like that) and said to `Umar "Why do you bring in this boy to sit with us while we have sons like him?" `Umar replied, "Because of what you know of his position (i.e. his religious knowledge.)" One day `Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them. (my religious knowledge). `Umar then asked them (in my presence). "What do you say about the interpretation of the Statement of Allah: 'When comes Help of Allah (to you O, Muhammad against your enemies) and the conquest (of Mecca).' (110.1) Some of them said, "We are ordered to praise Allah and ask for His forgiveness when Allah's Help and the conquest (of Mecca) comes to us." Some others kept quiet and did not say anything. On that, `Umar asked me, "Do you say the same, O Ibn `Abbas?" I replied, "No." He said, 'What do you say then?" I replied, "That is the sign of the death of Allah's Messenger which Allah informed him of. Allah said:-- '(O Muhammad) When comes the Help of Allah (to you against your enemies) and the conquest (of Mecca) (which is the sign of your death). You should celebrate the praises of your Lord and ask for His Forgiveness, and He is the One Who accepts the repentance and forgives.' (110.3) On that `Umar said, "I do not know anything about it other than what you have said."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In another narration, it is mentioned that after this, Umar radi Allahu anhu said to the people, "Now what do you blame me for if I have given Ibn Abbas radi Allahu anhuma a place equal to yours and invited him along with you?"
From this hadith, it is derived that people of virtue and knowledge are worthy of respect, even if they are young in age. It is also established that Umar radi Allahu anhu was a great appreciator of knowledge, and that it is necessary for every king or caliph to value knowledge and to honor and respect scholars.
It is regrettable that the Muslims who were ruined and became dependent on other nations, it was due to ignorance and lack of knowledge. And even after such devastation, Muslim leaders have still not turned their attention towards knowledge; rather, they make the ignorant and foolish their companions.
They are uneasy in the company of scholars.
La hawla wa la quwwata illa billah (Wahidi).
In another narration, it is mentioned that after this, Umar radi Allahu anhu said to the people, "Now what do you blame me for if I have given Ibn Abbas radi Allahu anhuma a place equal to yours and invited him along with you?"
From this hadith, it is derived that people of virtue and knowledge are worthy of respect, even if they are young in age. It is also established that Umar radi Allahu anhu was a great appreciator of knowledge, and that it is necessary for every king or caliph to value knowledge and to honor and respect scholars.
It is regrettable that the Muslims who were ruined and became dependent on other nations, it was due to ignorance and lack of knowledge. And even after such devastation, Muslim leaders have still not turned their attention towards knowledge; rather, they make the ignorant and foolish their companions.
They are uneasy in the company of scholars.
La hawla wa la quwwata illa billah (Wahidi).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4970
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Hazrat Ubaydullah bin Abdullah says that Hazrat Ibn Abbas radi Allahu anhu said to me:
Do you know which was the last complete surah to be revealed? I said:
﴿إِذَا جَآءَ نَصْرُ ٱللَّـهِ وَٱلْفَتْحُ﴾ ("When the help of Allah and the victory comes").
He said:
Yes, this is the surah.
(Sahih Muslim, Al-Tafsir, Hadith: 7546(2024))
After the revelation of this surah, the Messenger of Allah sallallahu alayhi wa sallam also understood that the purpose of his prophethood had been fulfilled, and that he would soon depart from this world. Thus, in the same year, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), he addressed the magnificent gathering and said:
"Perhaps I will not be among you next year."
(Sahih Muslim, Al-Hajj, Hadith: 2950(1218))
This hadith also proves that people of virtue and knowledge are worthy of respect, even if they are young in age, just as Hazrat Umar radi Allahu anhu gave Hazrat Ibn Abbas radi Allahu anhu his due status and rank.
Hazrat Ubaydullah bin Abdullah says that Hazrat Ibn Abbas radi Allahu anhu said to me:
Do you know which was the last complete surah to be revealed? I said:
﴿إِذَا جَآءَ نَصْرُ ٱللَّـهِ وَٱلْفَتْحُ﴾ ("When the help of Allah and the victory comes").
He said:
Yes, this is the surah.
(Sahih Muslim, Al-Tafsir, Hadith: 7546(2024))
After the revelation of this surah, the Messenger of Allah sallallahu alayhi wa sallam also understood that the purpose of his prophethood had been fulfilled, and that he would soon depart from this world. Thus, in the same year, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), he addressed the magnificent gathering and said:
"Perhaps I will not be among you next year."
(Sahih Muslim, Al-Hajj, Hadith: 2950(1218))
This hadith also proves that people of virtue and knowledge are worthy of respect, even if they are young in age, just as Hazrat Umar radi Allahu anhu gave Hazrat Ibn Abbas radi Allahu anhu his due status and rank.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4970
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In one narration, it is mentioned that when Umar radi Allahu anhu asked the noble Companions radi Allahu anhum ajma'in about this surah, some of them replied that what is meant by it is our victory and help—when cities and fortresses are conquered, we have been commanded to praise Allah and seek forgiveness for our sins. Some expressed their lack of knowledge, while others remained completely silent. Then he said to me: O Ibn Abbas radi Allahu anhu! What do you say about it? I said: What is meant by it is the conquest of Makkah, and it is an indication that the death of the Messenger of Allah sallallahu alayhi wa sallam is near—that is, when Makkah is conquered, then your death is also near.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4294)
In any case, in these verses, the mention of the death of the Messenger of Allah sallallahu alayhi wa sallam is present; that is why they have been explained here.
In one narration, it is mentioned that when Umar radi Allahu anhu asked the noble Companions radi Allahu anhum ajma'in about this surah, some of them replied that what is meant by it is our victory and help—when cities and fortresses are conquered, we have been commanded to praise Allah and seek forgiveness for our sins. Some expressed their lack of knowledge, while others remained completely silent. Then he said to me: O Ibn Abbas radi Allahu anhu! What do you say about it? I said: What is meant by it is the conquest of Makkah, and it is an indication that the death of the Messenger of Allah sallallahu alayhi wa sallam is near—that is, when Makkah is conquered, then your death is also near.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4294)
In any case, in these verses, the mention of the death of the Messenger of Allah sallallahu alayhi wa sallam is present; that is why they have been explained here.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4430
Maulana Dawood Raz
Hadith Commentary:
The relevance to the chapter heading is evident, because the matter that was conveyed to the Prophet (sallallahu alayhi wa sallam)—that his passing was near—was fulfilled. Whenever Allah wills, He informs a servant of some matters pertaining to the future, but this is not knowledge of the unseen (ghayb). To call anyone other than Allah the knower of the unseen is disbelief (kufr), as the scholars of the Hanafi school have explicitly written.
Only Allah is the knower of the unseen (ghayb).
All prophets and saints (anbiya and awliya) are dependent upon Allah’s knowledge.
Without Allah informing them, they cannot say anything at all.
The relevance to the chapter heading is evident, because the matter that was conveyed to the Prophet (sallallahu alayhi wa sallam)—that his passing was near—was fulfilled. Whenever Allah wills, He informs a servant of some matters pertaining to the future, but this is not knowledge of the unseen (ghayb). To call anyone other than Allah the knower of the unseen is disbelief (kufr), as the scholars of the Hanafi school have explicitly written.
Only Allah is the knower of the unseen (ghayb).
All prophets and saints (anbiya and awliya) are dependent upon Allah’s knowledge.
Without Allah informing them, they cannot say anything at all.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3627
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The intention of Abdul Rahman bin Awf radi Allahu anhu was that "We are elders, and this is a young boy—why do you seat him ahead of us?" Umar radi Allahu anhu explained, "I seat him ahead and bring him close because of his knowledge, and knowledge elevates every person who is not elevated otherwise."
Accordingly, when he asked about the interpretation of the mentioned noble verse, he (Ibn Abbas) gave the same explanation that Umar himself knew.
This was the result of the supplication of the Messenger of Allah sallallahu alayhi wa sallam, for the Messenger of Allah sallallahu alayhi wa sallam had embraced him to his chest and supplicated:
"O Allah! Grant him understanding in the religion."
(Sahih al-Bukhari, Book of Ablution, Hadith: 143)
"O Allah! Grant him knowledge of Your Book."
(Sahih al-Bukhari, Book of Knowledge, Hadith: 75)
"O Allah! Enrich him with wisdom."
(Sahih al-Bukhari, Book of Virtues, Hadith: 3756)
Indeed, from this verse it is understood that your (the Prophet's) mission has been completed and the religion has been perfected; now the time of your passing has drawn near.
2.
In this hadith is a miracle of the Messenger of Allah sallallahu alayhi wa sallam.
He informed Ibn Abbas radi Allahu anhu that in this (verse) is an indication of my passing; he gave news of it before it occurred, and it happened exactly as he said.
This is a proof of his prophethood.
1.
The intention of Abdul Rahman bin Awf radi Allahu anhu was that "We are elders, and this is a young boy—why do you seat him ahead of us?" Umar radi Allahu anhu explained, "I seat him ahead and bring him close because of his knowledge, and knowledge elevates every person who is not elevated otherwise."
Accordingly, when he asked about the interpretation of the mentioned noble verse, he (Ibn Abbas) gave the same explanation that Umar himself knew.
This was the result of the supplication of the Messenger of Allah sallallahu alayhi wa sallam, for the Messenger of Allah sallallahu alayhi wa sallam had embraced him to his chest and supplicated:
"O Allah! Grant him understanding in the religion."
(Sahih al-Bukhari, Book of Ablution, Hadith: 143)
"O Allah! Grant him knowledge of Your Book."
(Sahih al-Bukhari, Book of Knowledge, Hadith: 75)
"O Allah! Enrich him with wisdom."
(Sahih al-Bukhari, Book of Virtues, Hadith: 3756)
Indeed, from this verse it is understood that your (the Prophet's) mission has been completed and the religion has been perfected; now the time of your passing has drawn near.
2.
In this hadith is a miracle of the Messenger of Allah sallallahu alayhi wa sallam.
He informed Ibn Abbas radi Allahu anhu that in this (verse) is an indication of my passing; he gave news of it before it occurred, and it happened exactly as he said.
This is a proof of his prophethood.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3627
