صحيح البخاري
Bukhari
كتاب الفتنThe Book of Al-Fitan
بَابُ الْفِتْنَةِ الَّتِي تَمُوجُ كَمَوْجِ الْبَحْرِ:Chapter. Al-Fitnah (trial and affliction) that will move like the waves of the sea.
Hadith 7097
اُردوEn
حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ ، قَالَ : " خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا إِلَى حَائِطٍ مِنْ حَوَائِطِ الْمَدِينَةِ لِحَاجَتِهِ ، وَخَرَجْتُ فِي إِثْرِهِ ، فَلَمَّا دَخَلَ الْحَائِطَ جَلَسْتُ عَلَى بَابِهِ ، وَقُلْتُ : لَأَكُونَنَّ الْيَوْمَ بَوَّابَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَمْ يَأْمُرْنِي ، فَذَهَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَضَى حَاجَتَهُ ، وَجَلَسَ عَلَى قُفِّ الْبِئْرِ ، فَكَشَفَ عَنْ سَاقَيْهِ وَدَلَّاهُمَا فِي الْبِئْرِ ، فَجَاءَ أَبُو بَكْرٍ يَسْتَأْذِنُ عَلَيْهِ لِيَدْخُلَ ، فَقُلْتُ : كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ ، فَوَقَفَ ، فَجِئْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا نَبِيَّ اللَّهِ ، أَبُو بَكْرٍ يَسْتَأْذِنُ عَلَيْكَ ، قَالَ : ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ، فَدَخَلَ ، فَجَاءَ عَنْ يَمِينِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَكَشَفَ عَنْ سَاقَيْهِ وَدَلَّاهُمَا فِي الْبِئْرِ ، فَجَاءَ عُمَرُ ، فَقُلْتُ : كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ، فَجَاءَ عَنْ يَسَارِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَكَشَفَ عَنْ سَاقَيْهِ فَدَلَّاهُمَا فِي الْبِئْرِ ، فَامْتَلَأَ الْقُفُّ ، فَلَمْ يَكُنْ فِيهِ مَجْلِسٌ ، ثُمَّ جَاءَ عُثْمَانُ ، فَقُلْتُ : كَمَا أَنْتَ حَتَّى أَسْتَأْذِنَ لَكَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ مَعَهَا بَلَاءٌ يُصِيبُهُ ، فَدَخَلَ فَلَمْ يَجِدْ مَعَهُمْ مَجْلِسًا فَتَحَوَّلَ حَتَّى جَاءَ مُقَابِلَهُمْ عَلَى شَفَةِ الْبِئْرِ ، فَكَشَفَ عَنْ سَاقَيْهِ ثُمَّ دَلَّاهُمَا فِي الْبِئْرِ ، فَجَعَلْتُ أَتَمَنَّى أَخًا لِي وَأَدْعُو اللَّهَ أَنْ يَأْتِيَ ، قَالَ ابْنُ الْمُسَيَّبِ : فَتَأَوَّلْتُ ذَلِكَ قُبُورَهُمُ اجْتَمَعَتْ هَا هُنَا ، وَانْفَرَدَ عُثْمَانُ .
Narrated Abu Musa Al-Ash`ari: The Prophet went out to one of the gardens of Medina for some business and I went out to follow him. When he entered the garden, I sat at its gate and said to myself, "To day I will be the gatekeeper of the Prophet though he has not ordered me." The Prophet went and finished his need and went to sit on the constructed edge of the well and uncovered his legs and hung them in the well. In the meantime Abu Bakr came and asked permission to enter. I said (to him), "Wait till I get you permission." Abu Bakr waited outside and I went to the Prophet and said, "O Allah's Prophet! Abu Bakr asks your permission to enter." He said, "Admit him, and give him the glad tidings of entering Paradise." So Abu Bakr entered and sat on the right side of the Prophet and uncovered his legs and hung them in the well. Then `Umar came and I said (to him), "Wait till I get you permission." The Prophet said, "Admit him and give him the glad tidings of entering Paradise." So `Umar entered and sat on the left side of the Prophet and uncovered his legs and hung them in the well so that one side of the well became fully occupied and there remained no place for any-one to sit. Then `Uthman came and I said (to him), "Wait till I get permission for you." The Prophet said, "Admit him and give him the glad tidings of entering Paradise with a calamity which will befall him." When he entered, he could not find any place to sit with them so he went to the other edge of the well opposite them and uncovered his legs and hung them in the well. I wished that a brother of mine would come, so I invoked Allah for his coming. (Ibn Al-Musaiyab said, "I interpreted that (narration) as indicating their graves. The first three are together and the grave of `Uthman is separate from theirs.")
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
What is meant by the calamity (bala) that befell Uthman (radi Allahu anhu) from the rebels is their uprising, their besieging him, their complaints about his alleged oppression and transgression, and their conspiracies to depose him from the caliphate. Although Umar (radi Allahu anhu) was also martyred, these calamities did not befall him; rather, he was killed by one person through deception, and that too during prayer.
The relevance of the chapter emerges from here: the Messenger of Allah (sallallahu alayhi wa sallam) said regarding Uthman (radi Allahu anhu) that he would be afflicted by a calamity, meaning a tribulation (fitnah), and this tribulation was indeed very great. It was because of this that the Battle of the Camel (Jamal) and the Battle of Siffin occurred, in which many Muslims were martyred.
What is meant by the calamity (bala) that befell Uthman (radi Allahu anhu) from the rebels is their uprising, their besieging him, their complaints about his alleged oppression and transgression, and their conspiracies to depose him from the caliphate. Although Umar (radi Allahu anhu) was also martyred, these calamities did not befall him; rather, he was killed by one person through deception, and that too during prayer.
The relevance of the chapter emerges from here: the Messenger of Allah (sallallahu alayhi wa sallam) said regarding Uthman (radi Allahu anhu) that he would be afflicted by a calamity, meaning a tribulation (fitnah), and this tribulation was indeed very great. It was because of this that the Battle of the Camel (Jamal) and the Battle of Siffin occurred, in which many Muslims were martyred.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7097
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) gave glad tidings of Paradise to Uthman (radi Allahu anhu) along with mentioning a trial that he would face.
Indeed, that trial surged like the waves of the sea.
Although Umar (radi Allahu anhu) was also martyred, he was killed treacherously by a wretched person during the Fajr prayer, but he did not face the calamities that Uthman (radi Allahu anhu) had to endure. Thus, a conspiratorial group, merely for the sake of destruction and spreading discord, leveled heinous accusations against him.
He was accused of nepotism and misuse of the public treasury (Bayt al-Mal). Furthermore, the water of the well of Rumah, which Uthman (radi Allahu anhu) had himself purchased and endowed for the Muslims, was denied to him.
He was prevented from praying in the Prophet’s Mosque (Masjid al-Nabawi), which he had expanded from his own personal wealth. Then, they even demanded that he abdicate the caliphate himself.
However, the Messenger of Allah (sallallahu alayhi wa sallam) had told him that people would want to strip you of the robe of leadership, but do not take it off at their behest.
(Jami‘ al-Tirmidhi, al-Manaqib, Hadith: 3705)
2.
This conspiratorial group went so far in their oppression and excess that they broke into the house of Uthman (radi Allahu anhu) and even wounded his family members.
In such circumstances, his martyrdom in a state of oppression took place.
It is said that at the time of his martyrdom, Uthman (radi Allahu anhu) was reciting the Noble Qur’an.
Thus, Allah’s power later took revenge on those oppressors, the details of which are preserved in the pages of history.
In any case, the trial of the oppressed martyrdom of Uthman (radi Allahu anhu) was a very great trial.
From its womb were born the Battle of Siffin and the Battle of Jamal, in which thousands of Muslims were martyred, and this martyrdom devastated the Muslim Ummah.
And Allah is the One whose help is sought.
1.
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) gave glad tidings of Paradise to Uthman (radi Allahu anhu) along with mentioning a trial that he would face.
Indeed, that trial surged like the waves of the sea.
Although Umar (radi Allahu anhu) was also martyred, he was killed treacherously by a wretched person during the Fajr prayer, but he did not face the calamities that Uthman (radi Allahu anhu) had to endure. Thus, a conspiratorial group, merely for the sake of destruction and spreading discord, leveled heinous accusations against him.
He was accused of nepotism and misuse of the public treasury (Bayt al-Mal). Furthermore, the water of the well of Rumah, which Uthman (radi Allahu anhu) had himself purchased and endowed for the Muslims, was denied to him.
He was prevented from praying in the Prophet’s Mosque (Masjid al-Nabawi), which he had expanded from his own personal wealth. Then, they even demanded that he abdicate the caliphate himself.
However, the Messenger of Allah (sallallahu alayhi wa sallam) had told him that people would want to strip you of the robe of leadership, but do not take it off at their behest.
(Jami‘ al-Tirmidhi, al-Manaqib, Hadith: 3705)
2.
This conspiratorial group went so far in their oppression and excess that they broke into the house of Uthman (radi Allahu anhu) and even wounded his family members.
In such circumstances, his martyrdom in a state of oppression took place.
It is said that at the time of his martyrdom, Uthman (radi Allahu anhu) was reciting the Noble Qur’an.
Thus, Allah’s power later took revenge on those oppressors, the details of which are preserved in the pages of history.
In any case, the trial of the oppressed martyrdom of Uthman (radi Allahu anhu) was a very great trial.
From its womb were born the Battle of Siffin and the Battle of Jamal, in which thousands of Muslims were martyred, and this martyrdom devastated the Muslim Ummah.
And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7097
Maulana Dawood Raz
Hadith Commentary:
In this hadith, there is a great miracle of the Prophet sallallahu alayhi wa sallam.
What he foretold came to pass exactly as he had said.
In the end of his caliphate, Uthman radi Allahu anhu faced great tribulation, but he remained patient and was martyred.
For Abu Bakr radi Allahu anhu, the door was opened first.
His name was originally Abdul-Ka'bah.
Upon embracing Islam, the Prophet sallallahu alayhi wa sallam named him Abdullah. His title is "As-Siddiq" and his kunyah is Abu Bakr radi Allahu anhu. His caliphate lasted two years, three months, and ten days.
He passed away at the age of 63, on the 21st of Jumada al-Thani, 13 AH, due to fever.
He began to suffer from fever on the 7th of Jumada al-Thani.
Radi Allahu anhu wa ardah.
Umar radi Allahu anhu was martyred at the hands of Abu Lu'lu'ah Firuz the Persian, the slave of Mughirah ibn Shu'bah radi Allahu anhu.
At that time, he was 63 years old. He passed away on Wednesday, the 27th of Dhu al-Hijjah, 23 AH. Radi Allahu anhu wa ardah.
His caliphate lasted a little more than ten and a half years.
During the time of Uthman, some hypocrites rebelled.
In the end, on the 18th of Dhu al-Hijjah, 35 AH, those oppressors martyred him in a most grievous manner.
Inna lillahi wa inna ilayhi raji'un.
(Radi Allahu anhum)
In this hadith, there is a great miracle of the Prophet sallallahu alayhi wa sallam.
What he foretold came to pass exactly as he had said.
In the end of his caliphate, Uthman radi Allahu anhu faced great tribulation, but he remained patient and was martyred.
For Abu Bakr radi Allahu anhu, the door was opened first.
His name was originally Abdul-Ka'bah.
Upon embracing Islam, the Prophet sallallahu alayhi wa sallam named him Abdullah. His title is "As-Siddiq" and his kunyah is Abu Bakr radi Allahu anhu. His caliphate lasted two years, three months, and ten days.
He passed away at the age of 63, on the 21st of Jumada al-Thani, 13 AH, due to fever.
He began to suffer from fever on the 7th of Jumada al-Thani.
Radi Allahu anhu wa ardah.
Umar radi Allahu anhu was martyred at the hands of Abu Lu'lu'ah Firuz the Persian, the slave of Mughirah ibn Shu'bah radi Allahu anhu.
At that time, he was 63 years old. He passed away on Wednesday, the 27th of Dhu al-Hijjah, 23 AH. Radi Allahu anhu wa ardah.
His caliphate lasted a little more than ten and a half years.
During the time of Uthman, some hypocrites rebelled.
In the end, on the 18th of Dhu al-Hijjah, 35 AH, those oppressors martyred him in a most grievous manner.
Inna lillahi wa inna ilayhi raji'un.
(Radi Allahu anhum)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6216
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, a great miracle of the Messenger of Allah (sallallahu alayhi wa sallam) is described, because what he foretold happened exactly as he said.
During the final period of his caliphate, Uthman (radi Allahu anhu) faced severe trials, but he remained patient and ultimately drank from the cup of martyrdom.
(2)
Hafiz Ibn Hajar (rahimahullah), explaining the jurisprudential insight of this chapter heading, writes that striking wood in water or mud is not a futile act, because this is something an intelligent person does when reflecting upon something.
Sometimes, even at times of contemplation, a person may perform a pointless action, such as when someone has a knife in his hand and begins to scrape at a piece of wood, in which case there is a risk of it being wasted.
Such an action will be considered useless and futile.
(Fath al-Bari: 10/732)
(1)
In this hadith, a great miracle of the Messenger of Allah (sallallahu alayhi wa sallam) is described, because what he foretold happened exactly as he said.
During the final period of his caliphate, Uthman (radi Allahu anhu) faced severe trials, but he remained patient and ultimately drank from the cup of martyrdom.
(2)
Hafiz Ibn Hajar (rahimahullah), explaining the jurisprudential insight of this chapter heading, writes that striking wood in water or mud is not a futile act, because this is something an intelligent person does when reflecting upon something.
Sometimes, even at times of contemplation, a person may perform a pointless action, such as when someone has a knife in his hand and begins to scrape at a piece of wood, in which case there is a risk of it being wasted.
Such an action will be considered useless and futile.
(Fath al-Bari: 10/732)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6216
Maulana Dawood Raz
Hadith Commentary:
This was the perfection of Sa'id ibn al-Musayyib's wisdom; in reality, it happened exactly as he said.
Abu Bakr and Umar (radi Allahu anhuma) were buried near the Prophet (sallallahu alayhi wa sallam), and Uthman (radi Allahu anhu) was buried in front of him in Baqi' al-Gharqad.
Sa'id's intention is not that Abu Bakr and Umar (radi Allahu anhuma) would be buried to the right and left of the Prophet (sallallahu alayhi wa sallam), because that is not the case.
The grave of Abu Bakr (radi Allahu anhu) is to the left of the Prophet (sallallahu alayhi wa sallam), and the grave of Umar (radi Allahu anhu) is to the left of Abu Bakr.
Based on these blessed signs of the Prophet (sallallahu alayhi wa sallam), the entry of these noble Companions (radi Allahu anhum) into Paradise is a certain matter.
Yet, there remains a group within the Ummah that insults the two noble Shaykhs (Abu Bakr and Umar, radi Allahu anhuma); the harm that Islam has suffered from this group can be observed in the pages of past history. Regarding Uthman al-Ghani (radi Allahu anhu), the Prophet (sallallahu alayhi wa sallam) indicated his martyrdom, which was decreed by Allah, and the time came when the very sons of Islam raised the banner of rebellion against such a great and rightly guided Caliph as Uthman (radi Allahu anhu).
In the end, they did not rest until they martyred him.
During the Hajj of 1390 AH, when I visited the grave of Uthman (radi Allahu anhu) in Baqi' al-Gharqad, Madinah, I remained lost for a long time in thoughts of the past, reflecting on his majestic status and the treachery of some people of the Ummah.
May Allah convey our salutations to all these noble elders and grant us the opportunity to meet them on the Day of Judgment.
Amin.
The aforementioned "Arees" was the name of a famous garden in Madinah.
It was in the well of this garden that the ring of the Prophet (sallallahu alayhi wa sallam), which was on the finger of Uthman (radi Allahu anhu),
fell and, despite much searching, could not be found.
Today, this well exists in a ruined and dry state near Masjid Quba.
This was the location of that garden.
This was the perfection of Sa'id ibn al-Musayyib's wisdom; in reality, it happened exactly as he said.
Abu Bakr and Umar (radi Allahu anhuma) were buried near the Prophet (sallallahu alayhi wa sallam), and Uthman (radi Allahu anhu) was buried in front of him in Baqi' al-Gharqad.
Sa'id's intention is not that Abu Bakr and Umar (radi Allahu anhuma) would be buried to the right and left of the Prophet (sallallahu alayhi wa sallam), because that is not the case.
The grave of Abu Bakr (radi Allahu anhu) is to the left of the Prophet (sallallahu alayhi wa sallam), and the grave of Umar (radi Allahu anhu) is to the left of Abu Bakr.
Based on these blessed signs of the Prophet (sallallahu alayhi wa sallam), the entry of these noble Companions (radi Allahu anhum) into Paradise is a certain matter.
Yet, there remains a group within the Ummah that insults the two noble Shaykhs (Abu Bakr and Umar, radi Allahu anhuma); the harm that Islam has suffered from this group can be observed in the pages of past history. Regarding Uthman al-Ghani (radi Allahu anhu), the Prophet (sallallahu alayhi wa sallam) indicated his martyrdom, which was decreed by Allah, and the time came when the very sons of Islam raised the banner of rebellion against such a great and rightly guided Caliph as Uthman (radi Allahu anhu).
In the end, they did not rest until they martyred him.
During the Hajj of 1390 AH, when I visited the grave of Uthman (radi Allahu anhu) in Baqi' al-Gharqad, Madinah, I remained lost for a long time in thoughts of the past, reflecting on his majestic status and the treachery of some people of the Ummah.
May Allah convey our salutations to all these noble elders and grant us the opportunity to meet them on the Day of Judgment.
Amin.
The aforementioned "Arees" was the name of a famous garden in Madinah.
It was in the well of this garden that the ring of the Prophet (sallallahu alayhi wa sallam), which was on the finger of Uthman (radi Allahu anhu),
fell and, despite much searching, could not be found.
Today, this well exists in a ruined and dry state near Masjid Quba.
This was the location of that garden.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3674
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Arees is a well-known garden in Madinah Tayyibah, located near Quba.
It was in this very well that the ring of the Messenger of Allah (sallallahu alayhi wa sallam) fell, which had been worn by Uthman (radi Allahu anhu).
➋
In this hadith, there is a clear statement of the virtue of the three caliphs, and among them, Abu Bakr (radi Allahu anhu) is the most virtuous because he was given the glad tidings of Paradise first, and his seat was also on the right side of the Messenger of Allah (sallallahu alayhi wa sallam).
According to one narration, when Uthman (radi Allahu anhu) arrived, he remained silent for a while, but then he was granted permission to enter and was given the glad tidings of Paradise at the time of tribulation.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3695)
Upon hearing the glad tidings, Uthman (radi Allahu anhu) expressed gratitude to Allah with these words:
"Allahul musta‘an."
In this hadith, there is a clear prophecy regarding Uthman (radi Allahu anhu) that he would be subjected to a severe trial.
It is explicitly stated in Musnad Ahmad that he would be martyred unjustly.
(Musnad Ahmad: 2/115)
Thus, this prophecy was fulfilled word for word.
➌
Sa‘id ibn al-Musayyib had remarkable insight; indeed, this is what actually happened.
Abu Bakr (radi Allahu anhu) was buried next to the Messenger of Allah (sallallahu alayhi wa sallam), and Uthman (radi Allahu anhu) is in front of him in Baqi‘ al-Gharqad.
This does not mean that Abu Bakr (radi Allahu anhu) will be on his right and Umar (radi Allahu anhu) on his left, because such a matter is contrary to the actual situation. Thus, in another narration, he clarified that what is meant is that the graves of the two Shaykhs will be together, and the grave of Uthman (radi Allahu anhu) will be separate.
(Sahih al-Bukhari, Al-Fitan, Hadith: 7097)
➊
Arees is a well-known garden in Madinah Tayyibah, located near Quba.
It was in this very well that the ring of the Messenger of Allah (sallallahu alayhi wa sallam) fell, which had been worn by Uthman (radi Allahu anhu).
➋
In this hadith, there is a clear statement of the virtue of the three caliphs, and among them, Abu Bakr (radi Allahu anhu) is the most virtuous because he was given the glad tidings of Paradise first, and his seat was also on the right side of the Messenger of Allah (sallallahu alayhi wa sallam).
According to one narration, when Uthman (radi Allahu anhu) arrived, he remained silent for a while, but then he was granted permission to enter and was given the glad tidings of Paradise at the time of tribulation.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3695)
Upon hearing the glad tidings, Uthman (radi Allahu anhu) expressed gratitude to Allah with these words:
"Allahul musta‘an."
In this hadith, there is a clear prophecy regarding Uthman (radi Allahu anhu) that he would be subjected to a severe trial.
It is explicitly stated in Musnad Ahmad that he would be martyred unjustly.
(Musnad Ahmad: 2/115)
Thus, this prophecy was fulfilled word for word.
➌
Sa‘id ibn al-Musayyib had remarkable insight; indeed, this is what actually happened.
Abu Bakr (radi Allahu anhu) was buried next to the Messenger of Allah (sallallahu alayhi wa sallam), and Uthman (radi Allahu anhu) is in front of him in Baqi‘ al-Gharqad.
This does not mean that Abu Bakr (radi Allahu anhu) will be on his right and Umar (radi Allahu anhu) on his left, because such a matter is contrary to the actual situation. Thus, in another narration, he clarified that what is meant is that the graves of the two Shaykhs will be together, and the grave of Uthman (radi Allahu anhu) will be separate.
(Sahih al-Bukhari, Al-Fitan, Hadith: 7097)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3674
Maulana Dawood Raz
Hadith Commentary:
This narration was recorded by Tabarani, but from Hammad ibn Zayd, not Hammad ibn Salamah. However, Hammad ibn Salamah narrated it only from Ali ibn Hakam; this was recorded by Ibn Abi Khaythamah in his "Tarikh."
The Prophet (sallallahu alayhi wa sallam) covered his knee out of consideration for the modesty and shyness of Uthman (radi Allahu anhu).
If the knee were part of the 'awrah (private parts to be covered), then he would not have left it uncovered even in the presence of Abu Bakr and Umar (radi Allahu anhuma).
This narration was recorded by Tabarani, but from Hammad ibn Zayd, not Hammad ibn Salamah. However, Hammad ibn Salamah narrated it only from Ali ibn Hakam; this was recorded by Ibn Abi Khaythamah in his "Tarikh."
The Prophet (sallallahu alayhi wa sallam) covered his knee out of consideration for the modesty and shyness of Uthman (radi Allahu anhu).
If the knee were part of the 'awrah (private parts to be covered), then he would not have left it uncovered even in the presence of Abu Bakr and Umar (radi Allahu anhuma).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3695
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The aforementioned hadith has been mentioned several times previously.
In it, there is a clear mention of the virtue of Uthman (radi Allahu anhu) that he is among the people of Paradise. However, he (the Prophet, sallallahu alayhi wa sallam) hesitated a little in giving this glad tiding—whether to inform of the entire incident or only to convey the glad tiding of entering Paradise. When he became certain about narrating the whole incident, he informed about both matters so that Uthman (radi Allahu anhu) would exercise patience in the face of tribulation.
➋
At the end of this hadith, there is mention of an addition from Asim Ahwal, that the Prophet (sallallahu alayhi wa sallam), upon seeing Uthman (radi Allahu anhu), covered his thigh.
In the narration of Sahih Muslim, the reason for covering the thigh is stated:
“Should I not show modesty before a man before whom even the angels show modesty?”
(Sahih Muslim, Virtues of the Companions, Hadith: 6209. (2401))
In another narration of Sahih Muslim, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Uthman is a very modest man; if he found me in this state, he would not have been able to fulfill his need.”
(Sahih Muslim, Virtues of the Companions, Hadith: 6220. (2402))
Modesty was indeed appropriate for Uthman (radi Allahu anhu) because he was the son-in-law of the Messenger of Allah (sallallahu alayhi wa sallam), and a son-in-law is naturally modest before his father-in-law. Besides this, modesty was his distinctive quality, as the Messenger of Allah (sallallahu alayhi wa sallam) himself indicated:
“Even the angels show modesty before him.”
And Allah knows best.
➊
The aforementioned hadith has been mentioned several times previously.
In it, there is a clear mention of the virtue of Uthman (radi Allahu anhu) that he is among the people of Paradise. However, he (the Prophet, sallallahu alayhi wa sallam) hesitated a little in giving this glad tiding—whether to inform of the entire incident or only to convey the glad tiding of entering Paradise. When he became certain about narrating the whole incident, he informed about both matters so that Uthman (radi Allahu anhu) would exercise patience in the face of tribulation.
➋
At the end of this hadith, there is mention of an addition from Asim Ahwal, that the Prophet (sallallahu alayhi wa sallam), upon seeing Uthman (radi Allahu anhu), covered his thigh.
In the narration of Sahih Muslim, the reason for covering the thigh is stated:
“Should I not show modesty before a man before whom even the angels show modesty?”
(Sahih Muslim, Virtues of the Companions, Hadith: 6209. (2401))
In another narration of Sahih Muslim, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Uthman is a very modest man; if he found me in this state, he would not have been able to fulfill his need.”
(Sahih Muslim, Virtues of the Companions, Hadith: 6220. (2402))
Modesty was indeed appropriate for Uthman (radi Allahu anhu) because he was the son-in-law of the Messenger of Allah (sallallahu alayhi wa sallam), and a son-in-law is naturally modest before his father-in-law. Besides this, modesty was his distinctive quality, as the Messenger of Allah (sallallahu alayhi wa sallam) himself indicated:
“Even the angels show modesty before him.”
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3695
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, there is the glad tidings of Paradise (jannah) regarding Umar (radi Allahu anhu).
This is a very great virtue of his, that the Messenger of Allah (sallallahu alayhi wa sallam) gave him the glad tidings of Paradise in this very world.
There is no doubt that Umar (radi Allahu anhu) is among the ten who were given glad tidings (asharah mubashsharah).
➋
Other related discussions concerning this hadith have already been mentioned previously.
➊
In this hadith, there is the glad tidings of Paradise (jannah) regarding Umar (radi Allahu anhu).
This is a very great virtue of his, that the Messenger of Allah (sallallahu alayhi wa sallam) gave him the glad tidings of Paradise in this very world.
There is no doubt that Umar (radi Allahu anhu) is among the ten who were given glad tidings (asharah mubashsharah).
➋
Other related discussions concerning this hadith have already been mentioned previously.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3693
Maulana Dawood Raz
Hadith Commentary:
The relevance to the chapter heading is clear, as he considered the permission of one person, that is, Abu Musa (radi Allahu anhu), to be sufficient.
The relevance to the chapter heading is clear, as he considered the permission of one person, that is, Abu Musa (radi Allahu anhu), to be sufficient.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7262
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to one narration, Abu Musa al-Ash'ari radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam did not command me to sit at the door.
(Sahih al-Bukhari, Al-Fitan, Hadith: 7097)
Whereas in this narration, it is stated that he sallallahu alayhi wa sallam did command it. There is no contradiction or discrepancy between these two narrations because, in the beginning, he himself took on this duty of guarding, but when Abu Bakr radi Allahu anhu arrived, the Messenger of Allah sallallahu alayhi wa sallam assigned this responsibility to him.
➋
In any case, Imam Bukhari has established from this hadith the authority of a solitary report (khabar wahid), that Abu Musa al-Ash'ari radi Allahu anhu alone would inform those individuals with the permission of the Messenger of Allah sallallahu alayhi wa sallam, and these esteemed individuals would believe and trust in it.
➊
According to one narration, Abu Musa al-Ash'ari radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam did not command me to sit at the door.
(Sahih al-Bukhari, Al-Fitan, Hadith: 7097)
Whereas in this narration, it is stated that he sallallahu alayhi wa sallam did command it. There is no contradiction or discrepancy between these two narrations because, in the beginning, he himself took on this duty of guarding, but when Abu Bakr radi Allahu anhu arrived, the Messenger of Allah sallallahu alayhi wa sallam assigned this responsibility to him.
➋
In any case, Imam Bukhari has established from this hadith the authority of a solitary report (khabar wahid), that Abu Musa al-Ash'ari radi Allahu anhu alone would inform those individuals with the permission of the Messenger of Allah sallallahu alayhi wa sallam, and these esteemed individuals would believe and trust in it.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7262
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Wajh here:
Turned his face in that direction.
(2)
Tawassut qafaha:
Sat down in the middle of the parapet.
(3)
Dalāhumā:
Is in the meaning of "adlā" (to let down),
Both of them let (their legs) hang down.
(4)
Lākūnanna bawwāba Rasūl Allah:
Abu Musa al-Ash‘ari,
When he met the Messenger of Allah (sallallahu alayhi wa sallam) entering the garden, he was instructed by him to sit at the door,
As has been mentioned above.
(5)
Amara bi-hifz al-bāb:
He (sallallahu alayhi wa sallam) instructed him to guard the door,
His purpose in this was to be able to relieve himself with focus and privacy,
When he finished relieving himself and Abu Musa came to him, then he (Abu Musa) of his own accord went back and sat as a doorkeeper,
That is why in some narrations it is mentioned.
(6)
Wa lam ya’murnī:
He (sallallahu alayhi wa sallam) had not instructed me.
(7)
‘Alā rislik:
Wait a moment,
Pause for a while.
(8)
Dalā rijlayhi fī al-bi’r:
Abu Bakr and Umar (radi Allahu anhuma) also, following the Messenger of Allah (sallallahu alayhi wa sallam), let their legs hang down into the well so that he would remain seated in that state,
If they had not let their feet hang down, perhaps he would not have preferred to remain in that state.
(9)
An yurida Allahu bi-fulān khayran:
If Allah intends good for so-and-so, and Abu Musa al-Ash‘ari,
When he saw that the Messenger of Allah (sallallahu alayhi wa sallam) was giving glad tidings of Paradise to the one seeking permission to enter, a desire and wish arose in his heart that his brother might also come,
So that he too could attain this felicity and glad tidings.
(10)
Ma‘a balwā tuṣībuhu:
He will have to pass through tribulations,
This is an indication towards those tribulations and difficulties
Which ‘Uthman (radi Allahu anhu) had to endure in the last years of his caliphate, and in the end he was martyred unjustly,
As in another narration, when ‘Uthman passed by, he (sallallahu alayhi wa sallam) said:
Yuqtal fīhā hādhā yawma’idhin ẓulman:
In this tribulation, this one will be martyred unjustly.
(Takmila, vol. 5, p. 100)
(11)
Jalasa wijāhahum:
He sat facing them,
Meaning, he did not find a place with the Messenger of Allah (sallallahu alayhi wa sallam) and his companions,
From this, Sa‘id ibn al-Musayyib said that the graves of these three were together, and ‘Uthman (radi Allahu anhu) was buried separately.
Vocabulary of the Hadith:
(1)
Wajh here:
Turned his face in that direction.
(2)
Tawassut qafaha:
Sat down in the middle of the parapet.
(3)
Dalāhumā:
Is in the meaning of "adlā" (to let down),
Both of them let (their legs) hang down.
(4)
Lākūnanna bawwāba Rasūl Allah:
Abu Musa al-Ash‘ari,
When he met the Messenger of Allah (sallallahu alayhi wa sallam) entering the garden, he was instructed by him to sit at the door,
As has been mentioned above.
(5)
Amara bi-hifz al-bāb:
He (sallallahu alayhi wa sallam) instructed him to guard the door,
His purpose in this was to be able to relieve himself with focus and privacy,
When he finished relieving himself and Abu Musa came to him, then he (Abu Musa) of his own accord went back and sat as a doorkeeper,
That is why in some narrations it is mentioned.
(6)
Wa lam ya’murnī:
He (sallallahu alayhi wa sallam) had not instructed me.
(7)
‘Alā rislik:
Wait a moment,
Pause for a while.
(8)
Dalā rijlayhi fī al-bi’r:
Abu Bakr and Umar (radi Allahu anhuma) also, following the Messenger of Allah (sallallahu alayhi wa sallam), let their legs hang down into the well so that he would remain seated in that state,
If they had not let their feet hang down, perhaps he would not have preferred to remain in that state.
(9)
An yurida Allahu bi-fulān khayran:
If Allah intends good for so-and-so, and Abu Musa al-Ash‘ari,
When he saw that the Messenger of Allah (sallallahu alayhi wa sallam) was giving glad tidings of Paradise to the one seeking permission to enter, a desire and wish arose in his heart that his brother might also come,
So that he too could attain this felicity and glad tidings.
(10)
Ma‘a balwā tuṣībuhu:
He will have to pass through tribulations,
This is an indication towards those tribulations and difficulties
Which ‘Uthman (radi Allahu anhu) had to endure in the last years of his caliphate, and in the end he was martyred unjustly,
As in another narration, when ‘Uthman passed by, he (sallallahu alayhi wa sallam) said:
Yuqtal fīhā hādhā yawma’idhin ẓulman:
In this tribulation, this one will be martyred unjustly.
(Takmila, vol. 5, p. 100)
(11)
Jalasa wijāhahum:
He sat facing them,
Meaning, he did not find a place with the Messenger of Allah (sallallahu alayhi wa sallam) and his companions,
From this, Sa‘id ibn al-Musayyib said that the graves of these three were together, and ‘Uthman (radi Allahu anhu) was buried separately.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6214
Shaykh Maulana Abdul Aziz Alvi
Hadith Footnote: Vocabulary of the Hadith:
al-Balwi and Baliyah:
Calamity,
Trial.
al-Balwi and Baliyah:
Calamity,
Trial.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6212
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
By this, the Prophet sallallahu alayhi wa sallam was alluding to the incident that befell Uthman radi Allahu anhu during the final period of his caliphate, after which he drank from the cup of martyrdom.
Furthermore, this hadith establishes the virtue of these three,
and that the order of the caliphate among them would be exactly as mentioned.
1:
By this, the Prophet sallallahu alayhi wa sallam was alluding to the incident that befell Uthman radi Allahu anhu during the final period of his caliphate, after which he drank from the cup of martyrdom.
Furthermore, this hadith establishes the virtue of these three,
and that the order of the caliphate among them would be exactly as mentioned.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3710
