صحيح البخاري
Bukhari
كتاب القدرThe Book of Al-Qadar (Divine Preordainment)
بَابٌ في الْقَدَرِ:Chapter.
Hadith 6594
اُردوEn
حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ حَدَّثَنَا شُعْبَةُ أَنْبَأَنِي سُلَيْمَانُ الأَعْمَشُ قَالَ: سَمِعْتُ زَيْدَ بْنَ وَهْبٍ عَنْ عَبْدِ اللَّهِ قَالَ: حَدَّثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهْوَ الصَّادِقُ الْمَصْدُوقُ قَالَ: «إِنَّ أَحَدَكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللَّهُ مَلَكًا فَيُؤْمَرُ بِأَرْبَعٍ بِرِزْقِهِ، وَأَجَلِهِ، وَشَقِيٌّ، أَوْ سَعِيدٌ، فَوَاللَّهِ إِنَّ أَحَدَكُمْ- أَوِ الرَّجُلَ- يَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ بَاعٍ أَوْ ذِرَاعٍ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ، فَيَدْخُلُهَا، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ، حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا غَيْرُ ذِرَاعٍ أَوْ ذِرَاعَيْنِ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، فَيَدْخُلُهَا». قَالَ آدَمُ إِلاَّ ذِرَاعٌ.
Narrated `Abdullah: Allah's Apostle, the truthful and truly-inspired, said, "Each one of you collected in the womb of his mother for forty days, and then turns into a clot for an equal period (of forty days) and turns into a piece of flesh for a similar period (of forty days) and then Allah sends an angel and orders him to write four things, i.e., his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter). Then the soul is breathed into him. And by Allah, a person among you (or a man) may do deeds of the people of the Fire till there is only a cubit or an arm-breadth distance between him and the Fire, but then that writing (which Allah has ordered the angel to write) precedes, and he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, the distance between him and Paradise or Hell remains only this much.
Destiny prevails, and he is entered into Paradise or Hell according to what has been decreed.
اللَّهُمَّ إِنْ كُنْتَ كَتَبْتَنِي مِن أهلِ النارِ فامحهُ فَإِنَّكَ تَمْحُو مَا تَشَاءُ وَتُثْبِتُ ، وَعِنْدَكَ أُمُّ الْكِتَابِ آمین.
In another narration, it is mentioned in addition that the soul is breathed into him, so the soul is breathed in after four months.
In the narration of Ibn Abbas radi Allahu anhuma, it is stated as four months and ten days.
Qadi Iyad said that there is consensus among the scholars that the soul is breathed in after one hundred and twenty days, and this is also established by observation and the movement of the fetus.
I (Waheed al-Zaman)
say that the sages and doctors of this era have established through observation and experience that life enters the fetus even before four months have passed.
Now, in those narrations in which there is no mention of the breathing of the soul, such as in this narration of Imam Bukhari rahimahullah, there is no problem at all. But in those narrations in which it is mentioned, then the hadith cannot be wrong; rather, the claim of the sages and doctors is incorrect. It is also possible that the animal soul enters the fetus before four months, but what is meant by "soul" in the hadith is the human soul, i.e., the rational soul (nafs natiqah).
That becomes attached to the body only after four months and ten days.
That is, the distance between him and Paradise or Hell remains only this much.
Destiny prevails, and he is entered into Paradise or Hell according to what has been decreed.
اللَّهُمَّ إِنْ كُنْتَ كَتَبْتَنِي مِن أهلِ النارِ فامحهُ فَإِنَّكَ تَمْحُو مَا تَشَاءُ وَتُثْبِتُ ، وَعِنْدَكَ أُمُّ الْكِتَابِ آمین.
In another narration, it is mentioned in addition that the soul is breathed into him, so the soul is breathed in after four months.
In the narration of Ibn Abbas radi Allahu anhuma, it is stated as four months and ten days.
Qadi Iyad said that there is consensus among the scholars that the soul is breathed in after one hundred and twenty days, and this is also established by observation and the movement of the fetus.
I (Waheed al-Zaman)
say that the sages and doctors of this era have established through observation and experience that life enters the fetus even before four months have passed.
Now, in those narrations in which there is no mention of the breathing of the soul, such as in this narration of Imam Bukhari rahimahullah, there is no problem at all. But in those narrations in which it is mentioned, then the hadith cannot be wrong; rather, the claim of the sages and doctors is incorrect. It is also possible that the animal soul enters the fetus before four months, but what is meant by "soul" in the hadith is the human soul, i.e., the rational soul (nafs natiqah).
That becomes attached to the body only after four months and ten days.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6594
Maulana Dawood Raz
Hadith Commentary:
So, the consideration is of the ending.
From this hadith, Imam Bukhari rahimahullah has established that the speech of Allah is created (hadith), because when four months pass over the drop of fluid (nutfah), at that time an angel is sent, and Allah Ta'ala commands him to write only four things.
So, the consideration is of the ending.
From this hadith, Imam Bukhari rahimahullah has established that the speech of Allah is created (hadith), because when four months pass over the drop of fluid (nutfah), at that time an angel is sent, and Allah Ta'ala commands him to write only four things.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7454
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The stages through which a human passes before his birth have also been mentioned by Allah Ta’ala in the Qur’an.
Thus, the statement of Allah Ta’ala is:
“And indeed We created man from an extract of clay. Then We placed him as a drop (nutfa) in a safe lodging (the womb of the mother). Then We made the drop into a clot (a piece of thick coagulated blood), then We made the clot into a lump (chewed flesh), then We made out of that lump bones, then We clothed the bones with flesh, then We developed him into another creation. So blessed is Allah, the Best of creators.” ( al-Mu’minun 23:12)
➋
From this hadith, it is understood that a person’s deeds and actions are written as his destiny. This is evidence that Allah Ta’ala’s knowledge and His power are vast, and He encompasses everything, and He alone knows the reality of things before their creation. Furthermore, He has written everything with Him. The events that are to occur in the future happen according to this destiny. The destiny mentioned in this hadith is separate from that written destiny which Allah Ta’ala wrote before the creation of the universe, as Allah Ta’ala says:
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book before We bring it into existence.” ( al-Hadid 57:22)
➌
It is narrated from Abdullah ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said:
“Allah Ta’ala wrote down the decrees of all creation fifty thousand years before He created the heavens and the earth.” (Sahih Muslim, al-Qadr, Hadith: 6748-2653)
The decree of Allah Ta’ala and the writing of events is not contrary to human will and choice.
In any case, from this hadith it is understood that even before the birth of the people of felicity, Allah’s mercy had already encompassed them, because Allah Ta’ala had decreed this and written it with Him, then granted them the ability to act and created for them the means and causes. In other words, all these stages are part of the following verse, which Imam Bukhari rahimahullah has chosen as a chapter heading:
“And indeed, Our word has already gone forth for Our servants, the Messengers, that they will certainly be helped, and indeed, Our army – they will certainly be the victors.”
➊
The stages through which a human passes before his birth have also been mentioned by Allah Ta’ala in the Qur’an.
Thus, the statement of Allah Ta’ala is:
“And indeed We created man from an extract of clay. Then We placed him as a drop (nutfa) in a safe lodging (the womb of the mother). Then We made the drop into a clot (a piece of thick coagulated blood), then We made the clot into a lump (chewed flesh), then We made out of that lump bones, then We clothed the bones with flesh, then We developed him into another creation. So blessed is Allah, the Best of creators.” ( al-Mu’minun 23:12)
➋
From this hadith, it is understood that a person’s deeds and actions are written as his destiny. This is evidence that Allah Ta’ala’s knowledge and His power are vast, and He encompasses everything, and He alone knows the reality of things before their creation. Furthermore, He has written everything with Him. The events that are to occur in the future happen according to this destiny. The destiny mentioned in this hadith is separate from that written destiny which Allah Ta’ala wrote before the creation of the universe, as Allah Ta’ala says:
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book before We bring it into existence.” ( al-Hadid 57:22)
➌
It is narrated from Abdullah ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said:
“Allah Ta’ala wrote down the decrees of all creation fifty thousand years before He created the heavens and the earth.” (Sahih Muslim, al-Qadr, Hadith: 6748-2653)
The decree of Allah Ta’ala and the writing of events is not contrary to human will and choice.
In any case, from this hadith it is understood that even before the birth of the people of felicity, Allah’s mercy had already encompassed them, because Allah Ta’ala had decreed this and written it with Him, then granted them the ability to act and created for them the means and causes. In other words, all these stages are part of the following verse, which Imam Bukhari rahimahullah has chosen as a chapter heading:
“And indeed, Our word has already gone forth for Our servants, the Messengers, that they will certainly be helped, and indeed, Our army – they will certainly be the victors.”
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7454
Maulana Dawood Raz
Hadith Commentary:
In another narration, it is stated that when a man has intercourse with a woman, the man’s fluid permeates every vein and limb of the woman.
On the seventh day, Allah gathers it together and from it forms a shape.
Then, the rational soul (nafs natiqah) becomes attached to it in the fourth period, that is, after four months.
Those who object by saying that life enters the fetus before four months, their answer is that in the hadith, by “soul” (ruh) is meant the rational, perceiving soul (nafs natiqah), which is called the human soul (ruh insani), while the animal soul (ruh haywani) is present even before that, in fact, it exists even within the sperm-drop (nutfah).
Therefore, the objection is invalid.
This hadith also shows that what matters is the final outcome (khatimah); thus, no matter how many good deeds a person is doing, he should always fear a bad ending (su’ al-khatimah).
The elders have experienced that those who love the noble hadith and remain engaged in this noble discipline, most often their lives are lengthened and they are granted a good ending (husn al-khatimah).
O Allah! Bestow this blessing of hadith upon Your humble and insignificant servant Muhammad Dawood Raz as well, and upon all my noble assistants whose love for hadith encouraged me to undertake this great service.
May Allah, the Most Pure, grant all of them the blessings of both worlds.
Amin, thumma amin.
In another narration, it is stated that when a man has intercourse with a woman, the man’s fluid permeates every vein and limb of the woman.
On the seventh day, Allah gathers it together and from it forms a shape.
Then, the rational soul (nafs natiqah) becomes attached to it in the fourth period, that is, after four months.
Those who object by saying that life enters the fetus before four months, their answer is that in the hadith, by “soul” (ruh) is meant the rational, perceiving soul (nafs natiqah), which is called the human soul (ruh insani), while the animal soul (ruh haywani) is present even before that, in fact, it exists even within the sperm-drop (nutfah).
Therefore, the objection is invalid.
This hadith also shows that what matters is the final outcome (khatimah); thus, no matter how many good deeds a person is doing, he should always fear a bad ending (su’ al-khatimah).
The elders have experienced that those who love the noble hadith and remain engaged in this noble discipline, most often their lives are lengthened and they are granted a good ending (husn al-khatimah).
O Allah! Bestow this blessing of hadith upon Your humble and insignificant servant Muhammad Dawood Raz as well, and upon all my noble assistants whose love for hadith encouraged me to undertake this great service.
May Allah, the Most Pure, grant all of them the blessings of both worlds.
Amin, thumma amin.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3208
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In a narration from Malik bin Huwairith (radi Allahu anhu), it is stated:
“When a man has intercourse with a woman, the man’s fluid permeates every vein and fiber of the woman, then on the seventh day Allah gathers it and from it forms a shape.”
(Fath al-Bari: 11/585 and al-Silsilah al-Sahihah by al-Albani, Hadith: 3330)
➋
Modern medicine claims that the soul enters the fetus even before four months.
The answer to this is that in the hadith, “soul” refers to the rational, perceiving soul (nafs natiqah mudrikah), which does not cease but rather departs at the time of death.
This is also called the human soul (ruh insani), and the Noble Qur’an has described it as “the command of my Lord” ().
In contrast, the animal soul (ruh haywani) is present from the very beginning, even within the sperm-drop (nutfah).
This animal soul ceases at the time of death.
In other words, before four months, there is movement, growth, and increase.
➌
Imam al-Bukhari (rahimahullah) has established from this hadith the existence of angels, that they are a creation of Allah, and that there are many types of them, the number of which none knows except Allah.
Among them is a type of angel related to the mother’s womb. Thus, in a narration from Anas (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah has appointed an angel over the womb who says: ‘O Lord! Now it is a sperm-drop. O Lord! Now it has become a clot. O Lord! Now it has become a lump of flesh.’ Then when Allah decrees its creation, the angel asks: ‘Is it male or female? Wretched or blessed? What is its provision? What is its lifespan?’ Then all of this is written while the child is still in its mother’s womb.”
(Sahih al-Bukhari, Book of Menstruation, Hadith: 318)
➊
In a narration from Malik bin Huwairith (radi Allahu anhu), it is stated:
“When a man has intercourse with a woman, the man’s fluid permeates every vein and fiber of the woman, then on the seventh day Allah gathers it and from it forms a shape.”
(Fath al-Bari: 11/585 and al-Silsilah al-Sahihah by al-Albani, Hadith: 3330)
➋
Modern medicine claims that the soul enters the fetus even before four months.
The answer to this is that in the hadith, “soul” refers to the rational, perceiving soul (nafs natiqah mudrikah), which does not cease but rather departs at the time of death.
This is also called the human soul (ruh insani), and the Noble Qur’an has described it as “the command of my Lord” ().
In contrast, the animal soul (ruh haywani) is present from the very beginning, even within the sperm-drop (nutfah).
This animal soul ceases at the time of death.
In other words, before four months, there is movement, growth, and increase.
➌
Imam al-Bukhari (rahimahullah) has established from this hadith the existence of angels, that they are a creation of Allah, and that there are many types of them, the number of which none knows except Allah.
Among them is a type of angel related to the mother’s womb. Thus, in a narration from Anas (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah has appointed an angel over the womb who says: ‘O Lord! Now it is a sperm-drop. O Lord! Now it has become a clot. O Lord! Now it has become a lump of flesh.’ Then when Allah decrees its creation, the angel asks: ‘Is it male or female? Wretched or blessed? What is its provision? What is its lifespan?’ Then all of this is written while the child is still in its mother’s womb.”
(Sahih al-Bukhari, Book of Menstruation, Hadith: 318)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3208
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
al-Sadiq:
The one who speaks the truth,
al-Masduq:
The one whose statement and revelation are affirmed,
yajma‘u khalqahu fi batni ummihi:
The sperm-drop (nutfah) passes through various stages in the mother’s womb for forty days,
then for forty days it passes through various stages as a clot of congealed blood,
and then for forty days it passes through various stages as a lump of flesh (mudghah), and during this period, the formation of limbs and the development of bones begin to appear. After four months, when the manifestation of limbs, bones, and flesh and skin has occurred, then the soul (ruh) is breathed into it.
Benefits and Issues:
From this hadith, it is understood that when a human is in the mother’s womb and three periods have passed over him, that is, four months have elapsed, then the soul is breathed into him, and the angel appointed by Allah writes four things concerning him:
his provision (rizq),
his lifespan and age,
his deeds,
and whether he will be fortunate (blessed) or wretched (unblessed).
Sometimes, he lives a life of piety like the people of Paradise for a certain period and apparently performs righteous deeds, to the extent that he comes very close to Paradise. But then, suddenly, a change occurs in his behavior, and he begins to perform evil deeds that lead to Hell, and he dies in that state and ultimately enters Hell. Similarly, sometimes it happens that a person who is written as among the people of Paradise in the decree, for a period adopts the behavior of the people of Hell and continues to perform evil deeds, to the extent that he comes very close to Hell. But then, suddenly, he turns back, reforms himself, and begins to perform righteous deeds like the people of Paradise, and his end is upon righteous deeds, and he enters Paradise.
Therefore, it is not correct to make an absolute judgment about someone being from the people of Hell just because he is currently involved in evil deeds; who knows, in the last stage of his life, his behavior and way of life may completely change. Similarly, if someone is today granted the ability by Allah to perform righteous deeds, he should not become complacent and carefree about it; rather, he should strive with full determination and strength for a good ending (husn al-khatimah). One should not merely rejoice and be happy over good deeds, because the outcome and dependence is upon the ending, which is unknown to a person.
Since the knowledge of Allah is eternal and pre-eternal, He knows upon which deeds a person’s end will be—good or bad—and accordingly, his being fortunate (sa‘id) or wretched (shaqi) is written.
Since there can be no failure or contradiction in Allah’s knowledge, His knowledge is in accordance with the reality and the actual state of affairs; it cannot be otherwise. Whatever the outcome is to be, those are the deeds that he will perform.
Vocabulary of the Hadith:
al-Sadiq:
The one who speaks the truth,
al-Masduq:
The one whose statement and revelation are affirmed,
yajma‘u khalqahu fi batni ummihi:
The sperm-drop (nutfah) passes through various stages in the mother’s womb for forty days,
then for forty days it passes through various stages as a clot of congealed blood,
and then for forty days it passes through various stages as a lump of flesh (mudghah), and during this period, the formation of limbs and the development of bones begin to appear. After four months, when the manifestation of limbs, bones, and flesh and skin has occurred, then the soul (ruh) is breathed into it.
Benefits and Issues:
From this hadith, it is understood that when a human is in the mother’s womb and three periods have passed over him, that is, four months have elapsed, then the soul is breathed into him, and the angel appointed by Allah writes four things concerning him:
his provision (rizq),
his lifespan and age,
his deeds,
and whether he will be fortunate (blessed) or wretched (unblessed).
Sometimes, he lives a life of piety like the people of Paradise for a certain period and apparently performs righteous deeds, to the extent that he comes very close to Paradise. But then, suddenly, a change occurs in his behavior, and he begins to perform evil deeds that lead to Hell, and he dies in that state and ultimately enters Hell. Similarly, sometimes it happens that a person who is written as among the people of Paradise in the decree, for a period adopts the behavior of the people of Hell and continues to perform evil deeds, to the extent that he comes very close to Hell. But then, suddenly, he turns back, reforms himself, and begins to perform righteous deeds like the people of Paradise, and his end is upon righteous deeds, and he enters Paradise.
Therefore, it is not correct to make an absolute judgment about someone being from the people of Hell just because he is currently involved in evil deeds; who knows, in the last stage of his life, his behavior and way of life may completely change. Similarly, if someone is today granted the ability by Allah to perform righteous deeds, he should not become complacent and carefree about it; rather, he should strive with full determination and strength for a good ending (husn al-khatimah). One should not merely rejoice and be happy over good deeds, because the outcome and dependence is upon the ending, which is unknown to a person.
Since the knowledge of Allah is eternal and pre-eternal, He knows upon which deeds a person’s end will be—good or bad—and accordingly, his being fortunate (sa‘id) or wretched (shaqi) is written.
Since there can be no failure or contradiction in Allah’s knowledge, His knowledge is in accordance with the reality and the actual state of affairs; it cannot be otherwise. Whatever the outcome is to be, those are the deeds that he will perform.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6723
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, you are truthful and the truthful word is revealed to you.
1:
That is, you are truthful and the truthful word is revealed to you.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2137
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ Apparently, if a person is walking on a certain path, one should not assume that he will always continue on that path. If, even at the end, he changes his way, then all of this has already been written according to the prior knowledge of Allah.
➋ The matter of predestination (taqdeer) is entirely a matter of the unseen (ghayb). A person should not be deceived by his own good deeds into thinking that he is certainly forgiven, nor should he become completely despondent due to his mistakes, thinking that he is certainly doomed. Rather, one should always continue to seek the ability to do good from Allah, the Most Merciful, the Most Compassionate, and should immediately repent from any wrongdoing. One should also make this supplication: (Ya Muqallibal-quloob, thabbit qalbi ‘ala deenik) (Jami‘ at-Tirmidhi, Book of Supplications, Chapter: The Supplication “O Turner of the hearts...”, Hadith: 3522) (Allahumma musarrifal-quloob, sarrif qalbi ‘ala ta‘atik) (Sahih Muslim, Book of Divine Decree, Chapter: Allah turns the hearts as He wills, Hadith: 2654) O Turner of the hearts, keep my heart firm upon Your religion.
...
And O Director of the hearts! Turn my heart towards Your obedience.
➊ Apparently, if a person is walking on a certain path, one should not assume that he will always continue on that path. If, even at the end, he changes his way, then all of this has already been written according to the prior knowledge of Allah.
➋ The matter of predestination (taqdeer) is entirely a matter of the unseen (ghayb). A person should not be deceived by his own good deeds into thinking that he is certainly forgiven, nor should he become completely despondent due to his mistakes, thinking that he is certainly doomed. Rather, one should always continue to seek the ability to do good from Allah, the Most Merciful, the Most Compassionate, and should immediately repent from any wrongdoing. One should also make this supplication: (Ya Muqallibal-quloob, thabbit qalbi ‘ala deenik) (Jami‘ at-Tirmidhi, Book of Supplications, Chapter: The Supplication “O Turner of the hearts...”, Hadith: 3522) (Allahumma musarrifal-quloob, sarrif qalbi ‘ala ta‘atik) (Sahih Muslim, Book of Divine Decree, Chapter: Allah turns the hearts as He wills, Hadith: 2654) O Turner of the hearts, keep my heart firm upon Your religion.
...
And O Director of the hearts! Turn my heart towards Your obedience.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4708
Maulana Ataullah Sajid
Commentary:
➊
The meaning of predestination (taqdeer) is that Allah has prior knowledge of everything that will ever happen until eternity, and He has written it down.
Now, whatever occurs happens according to His eternal knowledge, but this does not mean that Allah has compelled the sinner to commit sin.
A person performs good or bad deeds using the power given by Allah.
If Allah willed, He could have taken away this choice, but He does not do so. However, He already knows that a certain servant will use this choice correctly and attain His pleasure, and another servant, due to the misuse of this choice, will anger Allah and become deserving of punishment.
➋
A person’s good and bad deeds, his lifespan, his sustenance (rizq), and whether he will be among the people of Paradise or Hell, all come to the knowledge of the angels at a specific time by Allah’s informing them, and they write it down, even though these decisions have already been made from eternity and are recorded in the Preserved Tablet (al-Lawh al-Mahfuz).
➌
There are various stages in the creation of a human being in the mother’s womb.
In one stage to the next, it appears more similar to blood in appearance.
In the third stage, the limbs begin to form, but overall it appears similar to a piece of soft flesh.
➍
Every person’s lifespan is fixed.
He cannot die before it, therefore a servant should not abandon faith out of fear for his life, but rather should always be ready to sacrifice his life for the protection of faith.
➎
Every person’s sustenance (rizq) has been decreed, which he will inevitably receive. The test for the servant is in which means he adopts to acquire it. Sustenance will not be obtained through unlawful means, so one should strive to obtain lawful sustenance (rizq halal) while placing trust (tawakkul) in Allah.
➏
One should not make a definitive judgment about any person being among the people of Paradise or Hell.
Only Allah knows who will enter Paradise and who will be fuel for Hell. However, it is necessary to hope for Allah’s mercy, and when expressing an opinion about a righteous person, one should say: “In our view, he was a righteous person, and we hope from Allah’s mercy that he will enter Paradise.” However, regarding those individuals about whom Allah or His Prophet sallallahu alayhi wa sallam has informed us, one must have certainty about their being among the people of Paradise or Hell, for example:
The being of Abu Lahab and his wife among the people of Hell, as mentioned in Surah Lahab, or the being of the ten companions given glad tidings of Paradise (asharah mubasharah, radi Allahu anhum) among the people of Paradise, etc.
➐
If one preaches to a non-Muslim or a sinner and he does not accept, one should not say that he will never receive guidance, because only Allah has knowledge of this. It is possible that he may receive guidance at the last moment, as when the Messenger of Allah sallallahu alayhi wa sallam invited a Jewish boy to accept Islam during his illness, and he accepted Islam and then passed away. (Sahih al-Bukhari, Book of Funerals, Chapter: If a child accepts Islam and dies, is the funeral prayer offered for him... Hadith: 1356)
➑
A believer should not be proud of his good deeds, but rather should continue to pray for steadfastness while fearing Allah.
Prophet Yusuf alayhis salam prayed:
﴿Faatira alssamawati waalardi anta waliyyi fee alddunya waalakhirati tawaffanee musliman waalhiqnee bialssaliheena﴾ (Yusuf: 101)
“O Creator of the heavens and the earth! You are my Protector in this world and the Hereafter. Cause me to die as a Muslim and join me with the righteous.”
➊
The meaning of predestination (taqdeer) is that Allah has prior knowledge of everything that will ever happen until eternity, and He has written it down.
Now, whatever occurs happens according to His eternal knowledge, but this does not mean that Allah has compelled the sinner to commit sin.
A person performs good or bad deeds using the power given by Allah.
If Allah willed, He could have taken away this choice, but He does not do so. However, He already knows that a certain servant will use this choice correctly and attain His pleasure, and another servant, due to the misuse of this choice, will anger Allah and become deserving of punishment.
➋
A person’s good and bad deeds, his lifespan, his sustenance (rizq), and whether he will be among the people of Paradise or Hell, all come to the knowledge of the angels at a specific time by Allah’s informing them, and they write it down, even though these decisions have already been made from eternity and are recorded in the Preserved Tablet (al-Lawh al-Mahfuz).
➌
There are various stages in the creation of a human being in the mother’s womb.
In one stage to the next, it appears more similar to blood in appearance.
In the third stage, the limbs begin to form, but overall it appears similar to a piece of soft flesh.
➍
Every person’s lifespan is fixed.
He cannot die before it, therefore a servant should not abandon faith out of fear for his life, but rather should always be ready to sacrifice his life for the protection of faith.
➎
Every person’s sustenance (rizq) has been decreed, which he will inevitably receive. The test for the servant is in which means he adopts to acquire it. Sustenance will not be obtained through unlawful means, so one should strive to obtain lawful sustenance (rizq halal) while placing trust (tawakkul) in Allah.
➏
One should not make a definitive judgment about any person being among the people of Paradise or Hell.
Only Allah knows who will enter Paradise and who will be fuel for Hell. However, it is necessary to hope for Allah’s mercy, and when expressing an opinion about a righteous person, one should say: “In our view, he was a righteous person, and we hope from Allah’s mercy that he will enter Paradise.” However, regarding those individuals about whom Allah or His Prophet sallallahu alayhi wa sallam has informed us, one must have certainty about their being among the people of Paradise or Hell, for example:
The being of Abu Lahab and his wife among the people of Hell, as mentioned in Surah Lahab, or the being of the ten companions given glad tidings of Paradise (asharah mubasharah, radi Allahu anhum) among the people of Paradise, etc.
➐
If one preaches to a non-Muslim or a sinner and he does not accept, one should not say that he will never receive guidance, because only Allah has knowledge of this. It is possible that he may receive guidance at the last moment, as when the Messenger of Allah sallallahu alayhi wa sallam invited a Jewish boy to accept Islam during his illness, and he accepted Islam and then passed away. (Sahih al-Bukhari, Book of Funerals, Chapter: If a child accepts Islam and dies, is the funeral prayer offered for him... Hadith: 1356)
➑
A believer should not be proud of his good deeds, but rather should continue to pray for steadfastness while fearing Allah.
Prophet Yusuf alayhis salam prayed:
﴿Faatira alssamawati waalardi anta waliyyi fee alddunya waalakhirati tawaffanee musliman waalhiqnee bialssaliheena﴾ (Yusuf: 101)
“O Creator of the heavens and the earth! You are my Protector in this world and the Hereafter. Cause me to die as a Muslim and join me with the righteous.”
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 76
Hafiz Zubair Ali Zai
Takhrij:
[صحيح بخاري 6594],
[صحيح مسلم 6723]
Fiqh al-Hadith:
➊ The belief in divine decree (qadar) is true.
➋ Who is fortunate and who is unfortunate? All of this is known to Allah, and He has written it in the decree with His knowledge.
➌ With sincere repentance (tawbah), previous sins are forgiven; therefore, no one should reproach a repentant person for their past sins and mistakes.
➍ Disbelieving beliefs and actions lead a person towards Hell, and by the grace and mercy of Allah, Islamic beliefs and actions become a means for a person to enter Paradise.
➎ The state upon which one dies is what counts; therefore, one should always supplicate to Allah for a good ending (husn al-khatimah).
➏ The Prophet Muhammad (sallallahu alayhi wa sallam) was truthful and trustworthy in every matter, whether it was before Prophethood or after it. Even his opponents acknowledged him as truthful and trustworthy.
➐ Modern medical research has confirmed this hadith, which increases the faith of the believers. «والحمد لله عليٰ كل حال»
➑ This hadith proves that after four months, the soul is breathed into the child. If a child of five months or more is born dead or dies immediately after birth, his funeral prayer (salat al-janazah) should be performed.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«والسقط يصلي عليه ويدعيٰ لوالديه بالمغفرة والرحمة»
“And the funeral prayer will be performed for the «سقط» (the incomplete child who is miscarried before its term), and forgiveness and mercy will be supplicated for its parents.” [سنن ابي داود : 3180 وسنده صحيح، سنن الترمذي : 1031، وقال : ”حسن صحيح“ وصححه ابن حبان : 769 والحاكم عليٰ شرط البخاري 1؍363 ووافقه الذهبي]
◈ The narrator of this hadith, Sayyiduna Mughirah ibn Shu’bah (radi Allahu anhu), said:
“The funeral prayer will be performed for the «سقط», and forgiveness and mercy will be supplicated for its parents.” [مصنف ابن ابي شيبه 3؍317 ح11589 وسنده صحيح]
◈ Sayyiduna Ibn Umar (radi Allahu anhuma) performed the funeral prayer for a stillborn child. Nafi’ said: I do not know whether he was born alive and then died, or was born dead. [ابن ابي شيبه 3؍317 ح 11584، وسنده صحيح]
◈ The famous Tabi’i Muhammad ibn Sirin (rahimahullah) said:
If its creation is complete, it will be named, and its funeral prayer will be performed just as it is performed for an adult. [ابن ابي شيبه 3؍317 ح11588، وسنده صحيح]
◈ Abdur-Rahman ibn Abi Layla (rahimahullah) said:
“We will not leave any of our children without performing the funeral prayer for them.” [ابن ابي شيبه 3؍317 ح11590، وسنده صحيح]
◈ Imam Tirmidhi (rahimahullah) said:
«والعمل عليه عند بعض أهل العلم من أصحاب النبى صلى الله عليه وسلم وغيرهم، قالوا : يصليٰ على الطفل وإن لم يستهل بعد أن يعلم أنه خلق وهو قول أحمد وإسحاق»
“Some among the Companions and others acted upon this; they said: The funeral prayer will be performed for the child even if he does not cry at birth, after it is known that his creation is complete. This is also the view of Ahmad (ibn Hanbal) and Ishaq (ibn Rahwayh).” [سنن الترمذي : 1031]
↰ The opinion of those scholars who do not consider the funeral prayer for a stillborn child to be valid is rejected and not a proof, because it is contrary to the hadith of the Prophet (sallallahu alayhi wa sallam).
❀ Sayyiduna Abu Hurairah (radi Allahu anhu) used to recite the following supplication in the funeral prayer for a small child:
«اللَّهُمَّ اجْعَلْهُ فَرَطَاً وَذُخْراً»
“O Allah! Make him a provision, a forerunner, and a treasure for us.” [السنن الكبريٰ للبيهقي 4؍10، وسنده حسن]
[صحيح بخاري 6594],
[صحيح مسلم 6723]
Fiqh al-Hadith:
➊ The belief in divine decree (qadar) is true.
➋ Who is fortunate and who is unfortunate? All of this is known to Allah, and He has written it in the decree with His knowledge.
➌ With sincere repentance (tawbah), previous sins are forgiven; therefore, no one should reproach a repentant person for their past sins and mistakes.
➍ Disbelieving beliefs and actions lead a person towards Hell, and by the grace and mercy of Allah, Islamic beliefs and actions become a means for a person to enter Paradise.
➎ The state upon which one dies is what counts; therefore, one should always supplicate to Allah for a good ending (husn al-khatimah).
➏ The Prophet Muhammad (sallallahu alayhi wa sallam) was truthful and trustworthy in every matter, whether it was before Prophethood or after it. Even his opponents acknowledged him as truthful and trustworthy.
➐ Modern medical research has confirmed this hadith, which increases the faith of the believers. «والحمد لله عليٰ كل حال»
➑ This hadith proves that after four months, the soul is breathed into the child. If a child of five months or more is born dead or dies immediately after birth, his funeral prayer (salat al-janazah) should be performed.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«والسقط يصلي عليه ويدعيٰ لوالديه بالمغفرة والرحمة»
“And the funeral prayer will be performed for the «سقط» (the incomplete child who is miscarried before its term), and forgiveness and mercy will be supplicated for its parents.” [سنن ابي داود : 3180 وسنده صحيح، سنن الترمذي : 1031، وقال : ”حسن صحيح“ وصححه ابن حبان : 769 والحاكم عليٰ شرط البخاري 1؍363 ووافقه الذهبي]
◈ The narrator of this hadith, Sayyiduna Mughirah ibn Shu’bah (radi Allahu anhu), said:
“The funeral prayer will be performed for the «سقط», and forgiveness and mercy will be supplicated for its parents.” [مصنف ابن ابي شيبه 3؍317 ح11589 وسنده صحيح]
◈ Sayyiduna Ibn Umar (radi Allahu anhuma) performed the funeral prayer for a stillborn child. Nafi’ said: I do not know whether he was born alive and then died, or was born dead. [ابن ابي شيبه 3؍317 ح 11584، وسنده صحيح]
◈ The famous Tabi’i Muhammad ibn Sirin (rahimahullah) said:
If its creation is complete, it will be named, and its funeral prayer will be performed just as it is performed for an adult. [ابن ابي شيبه 3؍317 ح11588، وسنده صحيح]
◈ Abdur-Rahman ibn Abi Layla (rahimahullah) said:
“We will not leave any of our children without performing the funeral prayer for them.” [ابن ابي شيبه 3؍317 ح11590، وسنده صحيح]
◈ Imam Tirmidhi (rahimahullah) said:
«والعمل عليه عند بعض أهل العلم من أصحاب النبى صلى الله عليه وسلم وغيرهم، قالوا : يصليٰ على الطفل وإن لم يستهل بعد أن يعلم أنه خلق وهو قول أحمد وإسحاق»
“Some among the Companions and others acted upon this; they said: The funeral prayer will be performed for the child even if he does not cry at birth, after it is known that his creation is complete. This is also the view of Ahmad (ibn Hanbal) and Ishaq (ibn Rahwayh).” [سنن الترمذي : 1031]
↰ The opinion of those scholars who do not consider the funeral prayer for a stillborn child to be valid is rejected and not a proof, because it is contrary to the hadith of the Prophet (sallallahu alayhi wa sallam).
❀ Sayyiduna Abu Hurairah (radi Allahu anhu) used to recite the following supplication in the funeral prayer for a small child:
«اللَّهُمَّ اجْعَلْهُ فَرَطَاً وَذُخْراً»
“O Allah! Make him a provision, a forerunner, and a treasure for us.” [السنن الكبريٰ للبيهقي 4؍10، وسنده حسن]
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 82
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, it is described regarding the creation of man—how Allah, the Exalted, brought into existence from non-existence the human being as “the best of forms” (ahsan taqweem) and “the noblest of all creatures” (ashraf al-makhluqat). Subhan Allah. In this hadith, predestination (qadar) is also mentioned. The meaning of qadar is that the deeds which a person was to perform are already in the knowledge of Allah, the Exalted, and that very knowledge has been written down; this is called qadar (predestination). Qadar is true, and it is obligatory to have faith in it. Debating and arguing about it is prohibited.
In this hadith, it is described regarding the creation of man—how Allah, the Exalted, brought into existence from non-existence the human being as “the best of forms” (ahsan taqweem) and “the noblest of all creatures” (ashraf al-makhluqat). Subhan Allah. In this hadith, predestination (qadar) is also mentioned. The meaning of qadar is that the deeds which a person was to perform are already in the knowledge of Allah, the Exalted, and that very knowledge has been written down; this is called qadar (predestination). Qadar is true, and it is obligatory to have faith in it. Debating and arguing about it is prohibited.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 126
