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صحيح البخاري
Bukhari
كتاب القدرThe Book of Al-Qadar (Divine Preordainment)
بَابُ جَفَّ الْقَلَمُ عَلَى عِلْمِ اللَّهِ:Chapter. (What is said regarding) the pen has become dry (i.e., after the writing has been completed), with Allah’s Knowledge.
Hadith 6596
اُردوEn
{وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ} وَقَالَ أَبُو هُرَيْرَةَ قَالَ لِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «جَفَّ الْقَلَمُ بِمَا أَنْتَ لاَقٍ». قَالَ ابْنُ عَبَّاسٍ: {لَهَا سَابِقُونَ} سَبَقَتْ لَهُمُ السَّعَادَةُ.
And Allah the Exalted said: «وأضله الله على علم» "He led them astray according to what was in Allah's knowledge." (This chapter heading itself is mentioned in a hadith which Imam Ahmad and Ibn Hibban have narrated.) And Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, peace and blessings be upon him, said to me: "The pen has dried regarding what is going to happen to you (it has already been written)." Ibn Abbas, may Allah be pleased with them both, said in the explanation of «لها سابقون» that blessedness has already been written in their destiny.
حَدَّثَنَا آدَمُ ، حَدَّثَنَا شُعْبَةُ ، حَدَّثَنَا يَزِيدُ الرِّشْكُ ، قَالَ : سَمِعْتُ مُطَرِّفَ بْنَ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ ، يُحَدِّثُ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، قَالَ : قَالَ رَجُلٌ : يَا رَسُولَ اللَّهِ ، أَيُعْرَفُ أَهْلُ الْجَنَّةِ مِنْ أَهْلِ النَّارِ ؟ قَالَ : " نَعَمْ " ، قَالَ : فَلِمَ يَعْمَلُ الْعَامِلُونَ ، قَالَ : " كُلٌّ يَعْمَلُ لِمَا خُلِقَ لَهُ ، أَوْ لِمَا يُسِّرَ لَهُ " .
Narrated `Imran bin Husain: A man said, "O Allah's Apostle! Can the people of Paradise be known (differentiated) from the people of the Fire; The Prophet replied, "Yes." The man said, "Why do people (try to) do (good) deeds?" The Prophet said, "Everyone will do the deeds for which he has been created to do or he will do those deeds which will be made easy for him to do." (i.e. everybody will find easy to do such deeds as will lead him to his destined place for which he has been created).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Footnote:
Rashk, with a kasrah, is the title of Yazid; his beard was extremely long.
The meaning of the hadith is that every person must strive for righteous deeds and also supplicate to Allah to be among the people of Paradise, because Allah is pleased with supplication, and making supplication is also from predestination (taqdeer).
Rashk, with a kasrah, is the title of Yazid; his beard was extremely long.
The meaning of the hadith is that every person must strive for righteous deeds and also supplicate to Allah to be among the people of Paradise, because Allah is pleased with supplication, and making supplication is also from predestination (taqdeer).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6596
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that the real judgment is that which has already been decreed regarding a person by divine decree (qada wa qadar); as for our outward actions, they are merely apparent signs of a person being good or bad. From good deeds, there is certainly hope for a good end, and from evil deeds, there is certainly fear of an evil end. This is further clarified by the following hadith.
(2)
It is narrated from Imran ibn Husayn radi Allahu anhu that two men from the tribe of Muzaynah asked: "O Messenger of Allah! The deeds that people are doing today and for which they are striving—are these something whose decision has already been made and the decree (taqdir) already enforced, or are they heading towards something which their Prophet has brought to them and against which proof has been established?" He (sallallahu alayhi wa sallam) replied: "No, rather it is something whose decision has already been made regarding them and the decree (taqdir) has already been enforced regarding them. And the confirmation of this is in the Book of Allah, the Exalted: 'And by the soul and Him Who proportioned it! Then inspired it with its wickedness and its righteousness.' () (al-Shams 91:7-8, and Sahih Muslim, al-Qadr, Hadith: 6739 (2650))"
(3)
It should be clear that in other ahadith of this meaning, the people of goodness are given glad tidings and hope to a certain extent, and for others there is a warning and an invitation to repentance. In any case, it is necessary for every person to strive for righteous deeds and to continue supplicating to Allah, the Exalted, to be among the people of Paradise. And Allah is the One whose help is sought.
(1)
From this hadith, it is understood that the real judgment is that which has already been decreed regarding a person by divine decree (qada wa qadar); as for our outward actions, they are merely apparent signs of a person being good or bad. From good deeds, there is certainly hope for a good end, and from evil deeds, there is certainly fear of an evil end. This is further clarified by the following hadith.
(2)
It is narrated from Imran ibn Husayn radi Allahu anhu that two men from the tribe of Muzaynah asked: "O Messenger of Allah! The deeds that people are doing today and for which they are striving—are these something whose decision has already been made and the decree (taqdir) already enforced, or are they heading towards something which their Prophet has brought to them and against which proof has been established?" He (sallallahu alayhi wa sallam) replied: "No, rather it is something whose decision has already been made regarding them and the decree (taqdir) has already been enforced regarding them. And the confirmation of this is in the Book of Allah, the Exalted: 'And by the soul and Him Who proportioned it! Then inspired it with its wickedness and its righteousness.' () (al-Shams 91:7-8, and Sahih Muslim, al-Qadr, Hadith: 6739 (2650))"
(3)
It should be clear that in other ahadith of this meaning, the people of goodness are given glad tidings and hope to a certain extent, and for others there is a warning and an invitation to repentance. In any case, it is necessary for every person to strive for righteous deeds and to continue supplicating to Allah, the Exalted, to be among the people of Paradise. And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6596
Maulana Dawood Raz
Hadith Commentary:
That is, the one for whom Paradise is destined will, by himself, be granted the ability (tawfiq) to perform righteous deeds; he will be inclined towards good actions. And the one for whom Hellfire is decreed will have aversion to good deeds and inclination towards evil actions.
Both these ahadith have already been mentioned above.
Here, they are brought due to the relevance of the word "taysir" (facilitation).
That is, the one for whom Paradise is destined will, by himself, be granted the ability (tawfiq) to perform righteous deeds; he will be inclined towards good actions. And the one for whom Hellfire is decreed will have aversion to good deeds and inclination towards evil actions.
Both these ahadith have already been mentioned above.
Here, they are brought due to the relevance of the word "taysir" (facilitation).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7551
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In this hadith, predestination (qadar) has explicitly been defined as (Allah’s) knowledge. In hadiths of this meaning, the people of goodness are given glad tidings and hope to a certain extent, while for others there is a warning and an invitation to repentance.
In this hadith, predestination (qadar) has explicitly been defined as (Allah’s) knowledge. In hadiths of this meaning, the people of goodness are given glad tidings and hope to a certain extent, while for others there is a warning and an invitation to repentance.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4709
Hafiz Zubair Ali Zai
Takhrij:
[صحيح مسلم 6739]
Fiqh al-Hadith:
➊ It is understood that predestination (qadar) is predetermined, and man is not absolutely compelled, rather he has free will in his actions.
➋ The hadith and the Qur'an affirm each other.
[صحيح مسلم 6739]
Fiqh al-Hadith:
➊ It is understood that predestination (qadar) is predetermined, and man is not absolutely compelled, rather he has free will in his actions.
➋ The hadith and the Qur'an affirm each other.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 87
