صحيح البخاري
Bukhari
كتاب التوحيدThe Book of Tauhid (Islamic Monotheism)
بَابُ قَوْلِ اللَّهِ تَعَالَى: {وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ} :Chapter. The Statement of Allah: “Some faces that Day shall be Nadirah (shining and radiant). Looking at their Lord.” (V.75:22,23)
Hadith 7434
اُردوEn
حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ ، حَدَّثَنَا خَالِدٌ ، وَهُشَيْمٌ ، عَنْ إِسْمَاعِيلَ ، عَنْ قَيْسٍ ، عَنْ جَرِيرٍ ، قَالَ : كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِذْ نَظَرَ إِلَى الْقَمَرِ لَيْلَةَ الْبَدْرِ ، قَالَ : إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُونَ فِي رُؤْيَتِهِ ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَصَلَاةٍ قَبْلَ غُرُوبِ الشَّمْسِ فَافْعَلُوا " .
Narrated Jarir: We were sitting with the Prophet and he looked at the moon on the night of the full-moon and said, "You people will see your Lord as you see this full moon, and you will have no trouble in seeing Him, so if you can avoid missing (through sleep or business, etc.) a prayer before sunrise (Fajr) and a prayer before sunset (`Asr) you must do so." (See Hadith No. 529, Vol. 1)
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This is a comparison regarding vision: just as the sighting of the moon is available to every person at the same time and without hardship, similarly, in the Hereafter, the vision of the Lord will also be granted to every believer without difficulty or hardship.
Now, what Qastallani has transmitted from Sa’luki—that this vision will be without direction, in all directions, because He is free from direction—this is a strange statement for which there is no evidence, and the intent behind such notions is merely imitation of the philosophers and the later theologians (mutakallimun).
Where has Allah, the Exalted, or His Messenger (sallallahu alayhi wa sallam) ever stated that He, Exalted is He, is free and pure from direction or corporeality (jismiyyah)?
These are ideas fabricated by the heart.
This is a comparison regarding vision: just as the sighting of the moon is available to every person at the same time and without hardship, similarly, in the Hereafter, the vision of the Lord will also be granted to every believer without difficulty or hardship.
Now, what Qastallani has transmitted from Sa’luki—that this vision will be without direction, in all directions, because He is free from direction—this is a strange statement for which there is no evidence, and the intent behind such notions is merely imitation of the philosophers and the later theologians (mutakallimun).
Where has Allah, the Exalted, or His Messenger (sallallahu alayhi wa sallam) ever stated that He, Exalted is He, is free and pure from direction or corporeality (jismiyyah)?
These are ideas fabricated by the heart.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7434
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The prayer of Asr has certain characteristics in comparison to other prayers, for example:
The Asr prayer was obligatory not only upon this Ummah but also upon previous communities.
(Musnad Ahmad: 6/397)
Furthermore, in the Noble Qur’an it has been described as (al-salat al-wusta), thereby clarifying its importance.
Moreover, there are stern warnings in the hadiths regarding missing or abandoning this prayer.
Imam Bukhari rahimahullah now wishes to highlight the importance of this prayer from another perspective; previously, there was warning (tarheeb), now by mentioning its virtue, the aspect of encouragement (targhib) is being emphasized. Thus, Hafiz Ibn Hajar rahimahullah says that Imam Bukhari rahimahullah’s intent is to establish the superiority of the Asr prayer over other prayers besides Fajr.
(Fath al-Bari: 2/45)
Although from this narration, the virtue of both Fajr and Asr appears to be equal, since both prayers are effective in attaining the blessing of beholding Allah, nevertheless, at this point, the purpose is to mention the virtue of the Asr prayer.
(2)
From this hadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam, while explaining the importance of these two prayers, recited the verse from Surah Ta Ha: 130 instead of the verse from Surah Qaf.
(Sahih al-Bukhari, Hadith: 573)
Whereas from another narration, it is understood that the narrator of the hadith, Jarir radi Allahu anhu, recited these verses as corroboration.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
From this, it is evident that at the end of the narration, there has occurred an addition (idraj) from the narrator as an explanation.
And Allah knows best.
(3)
It is clarified in the narrations that the prayers before sunrise and sunset refer to the Fajr and Asr prayers.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
Among the special reasons for the particular emphasis on the Fajr and Asr prayers, in addition to their other characteristics, is that the Fajr prayer is performed at a time when sleep is very dear to a person, and at the time of Asr, a person is occupied with business and work. Thus, if someone pays special attention to these prayers despite these reasons, he will, a fortiori, safeguard the other prayers as well.
(4)
From this hadith, it is understood that by safeguarding these two prayers, one will be granted the blessing of beholding Allah in the Hereafter.
In the Hereafter, the vision of Allah for the believers is an issue for which there are countless verses, numerous hadiths, and the consensus of the Companions radi Allahu anhum. However, the Mu'tazilah, Khawarij, and Murji’ah deny it.
The arguments of the deniers and their answers will be mentioned in Kitab al-Tawhid, Hadith: 7434,
by Allah’s permission.
(1)
The prayer of Asr has certain characteristics in comparison to other prayers, for example:
The Asr prayer was obligatory not only upon this Ummah but also upon previous communities.
(Musnad Ahmad: 6/397)
Furthermore, in the Noble Qur’an it has been described as (al-salat al-wusta), thereby clarifying its importance.
Moreover, there are stern warnings in the hadiths regarding missing or abandoning this prayer.
Imam Bukhari rahimahullah now wishes to highlight the importance of this prayer from another perspective; previously, there was warning (tarheeb), now by mentioning its virtue, the aspect of encouragement (targhib) is being emphasized. Thus, Hafiz Ibn Hajar rahimahullah says that Imam Bukhari rahimahullah’s intent is to establish the superiority of the Asr prayer over other prayers besides Fajr.
(Fath al-Bari: 2/45)
Although from this narration, the virtue of both Fajr and Asr appears to be equal, since both prayers are effective in attaining the blessing of beholding Allah, nevertheless, at this point, the purpose is to mention the virtue of the Asr prayer.
(2)
From this hadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam, while explaining the importance of these two prayers, recited the verse from Surah Ta Ha: 130 instead of the verse from Surah Qaf.
(Sahih al-Bukhari, Hadith: 573)
Whereas from another narration, it is understood that the narrator of the hadith, Jarir radi Allahu anhu, recited these verses as corroboration.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
From this, it is evident that at the end of the narration, there has occurred an addition (idraj) from the narrator as an explanation.
And Allah knows best.
(3)
It is clarified in the narrations that the prayers before sunrise and sunset refer to the Fajr and Asr prayers.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
Among the special reasons for the particular emphasis on the Fajr and Asr prayers, in addition to their other characteristics, is that the Fajr prayer is performed at a time when sleep is very dear to a person, and at the time of Asr, a person is occupied with business and work. Thus, if someone pays special attention to these prayers despite these reasons, he will, a fortiori, safeguard the other prayers as well.
(4)
From this hadith, it is understood that by safeguarding these two prayers, one will be granted the blessing of beholding Allah in the Hereafter.
In the Hereafter, the vision of Allah for the believers is an issue for which there are countless verses, numerous hadiths, and the consensus of the Companions radi Allahu anhum. However, the Mu'tazilah, Khawarij, and Murji’ah deny it.
The arguments of the deniers and their answers will be mentioned in Kitab al-Tawhid, Hadith: 7434,
by Allah’s permission.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 554
Maulana Dawood Raz
Hadith Commentary:
On the Day of Resurrection, the vision of Allah, the Exalted, is a reality, which will occur for every believing Muslim without any restriction of time, just as the full moon on the fourteenth night is clearly visible to everyone.
O Allah, grant us this (blessing). Ameen.
On the Day of Resurrection, the vision of Allah, the Exalted, is a reality, which will occur for every believing Muslim without any restriction of time, just as the full moon on the fourteenth night is clearly visible to everyone.
O Allah, grant us this (blessing). Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7436
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The three aforementioned ahadith are all narrations of the same hadith from Jarir bin Abdullah radi Allahu anhu through different chains, in which the Messenger of Allah sallallahu alayhi wa sallam himself stated:
“You will certainly see your Lord on the Day of Resurrection.”
Whereas from the ahadith narrated by Abu Hurairah radi Allahu anhu and Abu Sa’id al-Khudri radi Allahu anhu, it is evident that the noble Companions radi Allahu anhum ajma’in asked the Messenger of Allah sallallahu alayhi wa sallam about this matter.
It appears that these are different incidents.
Sometimes the Prophet sallallahu alayhi wa sallam informed them of this on his own, and at other times, he informed us of it in response to the Companions’ radi Allahu anhum ajma’in questions—that the believers will be granted the vision of Allah on the Day of Resurrection.
Thus, in one hadith it is explicitly stated:
“None of you will see his Lord, the Mighty and Majestic, before his death.”
(Sahih Muslim, al-Fitan, Hadith: 7356(2931))
Imam al-Bukhari rahimahullah has established from these ahadith that in the noble verse, the seeing of the Noble Lord with the open eye is mentioned.
➋
Although, from a linguistic perspective, the word “nazar” (نظر) is used in four meanings:
©.
To reflect or ponder, as in the statement of Allah the Exalted:
(أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ)
“Do they not look at the camels—how they are created?”
(al-Ghashiyah: 17/88)
©.
To wait, as in the Noble Qur’an:
(مَا يَنْظُرُونَ إِلا صَيْحَةً وَاحِدَةً)
“They are only waiting for a single blast.”
(Ya-Sin: 49)
To show mercy and kindness, as Allah the Exalted said regarding the disbelievers:
(وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ)
“On the Day of Resurrection, Allah will not look at them,” meaning He will not show them mercy or kindness.
(Aal Imran: 77)
©.
To see with the open eye, as in the statement of Allah the Exalted:
(يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ)
“They look at you, their eyes revolving as if someone were being overcome by death.”
(Muhammad: 20/47)
➌
It should be clear that in the aforementioned ahadith, the analogy or comparison is with respect to the act of seeing (ru’yah), i.e., the seeing of the moon is likened to the seeing of Allah the Exalted.
This analogy is not with respect to the object seen (mar’i), i.e., the moon is not being likened to Allah the Exalted, for nothing is comparable to Allah the Exalted.
Hafiz Ibn al-Qayyim rahimahullah writes that the ahadith regarding the vision of Allah have reached the level of tawatur (mass transmission).
(Fath al-Bari: 536/13)
The meaning of these ahadith is that the Messenger of Allah sallallahu alayhi wa sallam said:
“You will certainly see your Lord; in this vision there will be no doubt, surprise, or hardship,
nor will there be any obstacle to seeing Him. Rather, every believer will see his Lord with his open eye just as the full moon is seen on the night of the fourteenth.”
Although, for vision, it is necessary that the two (the seer and the seen) be facing each other, and that rays emerge from the eye and spread over the object seen (mar’i), and that the image of the object seen be imprinted in the eye of the beholder—however, all these conditions are for ordinary things.
Allah the Exalted is above all such things, and it is impossible to establish such conditions for Him.
The commentators of Sahih al-Bukhari have written that the aforementioned vision of Allah the Exalted will be without direction (jihat), because He is free from direction.
This statement has no basis, because the direction of elevation (‘uluw) is established for Allah the Exalted.
In reality, these are the ideas of the philosophers and the theologians (mutakallimun), which some of our commentators have adopted.
They are not the statements of Allah the Exalted or His Messenger sallallahu alayhi wa sallam.
We do not accept such things, for they are self-invented and fabricated.
And Allah knows best.
➊
The three aforementioned ahadith are all narrations of the same hadith from Jarir bin Abdullah radi Allahu anhu through different chains, in which the Messenger of Allah sallallahu alayhi wa sallam himself stated:
“You will certainly see your Lord on the Day of Resurrection.”
Whereas from the ahadith narrated by Abu Hurairah radi Allahu anhu and Abu Sa’id al-Khudri radi Allahu anhu, it is evident that the noble Companions radi Allahu anhum ajma’in asked the Messenger of Allah sallallahu alayhi wa sallam about this matter.
It appears that these are different incidents.
Sometimes the Prophet sallallahu alayhi wa sallam informed them of this on his own, and at other times, he informed us of it in response to the Companions’ radi Allahu anhum ajma’in questions—that the believers will be granted the vision of Allah on the Day of Resurrection.
Thus, in one hadith it is explicitly stated:
“None of you will see his Lord, the Mighty and Majestic, before his death.”
(Sahih Muslim, al-Fitan, Hadith: 7356(2931))
Imam al-Bukhari rahimahullah has established from these ahadith that in the noble verse, the seeing of the Noble Lord with the open eye is mentioned.
➋
Although, from a linguistic perspective, the word “nazar” (نظر) is used in four meanings:
©.
To reflect or ponder, as in the statement of Allah the Exalted:
(أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ)
“Do they not look at the camels—how they are created?”
(al-Ghashiyah: 17/88)
©.
To wait, as in the Noble Qur’an:
(مَا يَنْظُرُونَ إِلا صَيْحَةً وَاحِدَةً)
“They are only waiting for a single blast.”
(Ya-Sin: 49)
To show mercy and kindness, as Allah the Exalted said regarding the disbelievers:
(وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ)
“On the Day of Resurrection, Allah will not look at them,” meaning He will not show them mercy or kindness.
(Aal Imran: 77)
©.
To see with the open eye, as in the statement of Allah the Exalted:
(يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ)
“They look at you, their eyes revolving as if someone were being overcome by death.”
(Muhammad: 20/47)
➌
It should be clear that in the aforementioned ahadith, the analogy or comparison is with respect to the act of seeing (ru’yah), i.e., the seeing of the moon is likened to the seeing of Allah the Exalted.
This analogy is not with respect to the object seen (mar’i), i.e., the moon is not being likened to Allah the Exalted, for nothing is comparable to Allah the Exalted.
Hafiz Ibn al-Qayyim rahimahullah writes that the ahadith regarding the vision of Allah have reached the level of tawatur (mass transmission).
(Fath al-Bari: 536/13)
The meaning of these ahadith is that the Messenger of Allah sallallahu alayhi wa sallam said:
“You will certainly see your Lord; in this vision there will be no doubt, surprise, or hardship,
nor will there be any obstacle to seeing Him. Rather, every believer will see his Lord with his open eye just as the full moon is seen on the night of the fourteenth.”
Although, for vision, it is necessary that the two (the seer and the seen) be facing each other, and that rays emerge from the eye and spread over the object seen (mar’i), and that the image of the object seen be imprinted in the eye of the beholder—however, all these conditions are for ordinary things.
Allah the Exalted is above all such things, and it is impossible to establish such conditions for Him.
The commentators of Sahih al-Bukhari have written that the aforementioned vision of Allah the Exalted will be without direction (jihat), because He is free from direction.
This statement has no basis, because the direction of elevation (‘uluw) is established for Allah the Exalted.
In reality, these are the ideas of the philosophers and the theologians (mutakallimun), which some of our commentators have adopted.
They are not the statements of Allah the Exalted or His Messenger sallallahu alayhi wa sallam.
We do not accept such things, for they are self-invented and fabricated.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7436
Maulana Dawood Raz
Hadith Commentary:
It is thus established that on the Day of Resurrection, the vision of Allah, the Most High, is indeed true.
It is thus established that on the Day of Resurrection, the vision of Allah, the Most High, is indeed true.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7435
Maulana Dawood Raz
Explanation:
In Jami' Saghir, Imam Suyuti states that the specification of 'Asr and Fajr is because the vision of Allah will be attained according to the estimation of these very times.
In Jami' Saghir, Imam Suyuti states that the specification of 'Asr and Fajr is because the vision of Allah will be attained according to the estimation of these very times.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 573
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
This narration (554) has already been mentioned previously. There, there was no difference in the wording. In this narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) used the words LĀ TUḌĀMŪN.
If "latudamūn" is derived from "ḍamm," then its meaning will be: you will not crowd (throng) one another. And if its derivation is from "ḍaym," then the meaning is: you will not wrong (oppress) one another. And if it is "taḍāhūn," then its meaning is ambiguity.
The meaning is that every person, without crowding, without distress, and without any kind of ambiguity, while remaining in his own place, will be honored with the vision of Allah (bi-la kayf).
Then the Prophet (sallallahu alayhi wa sallam) said that to attain this honor, if you are able, then be consistent in the prayers before sunrise and before sunset. By this is meant the Fajr and Asr prayers, as is explicitly stated in the narration of Sahih Muslim. (Sahih Muslim, al-Masajid, Hadith: 1434(633))
From this, the virtue of the Fajr prayer is understood—that it is such an important prayer, the consistency in which is effective in attaining the great blessing of the vision of Allah (bi-la kayf).
This narration (554) has already been mentioned previously. There, there was no difference in the wording. In this narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) used the words LĀ TUḌĀMŪN.
If "latudamūn" is derived from "ḍamm," then its meaning will be: you will not crowd (throng) one another. And if its derivation is from "ḍaym," then the meaning is: you will not wrong (oppress) one another. And if it is "taḍāhūn," then its meaning is ambiguity.
The meaning is that every person, without crowding, without distress, and without any kind of ambiguity, while remaining in his own place, will be honored with the vision of Allah (bi-la kayf).
Then the Prophet (sallallahu alayhi wa sallam) said that to attain this honor, if you are able, then be consistent in the prayers before sunrise and before sunset. By this is meant the Fajr and Asr prayers, as is explicitly stated in the narration of Sahih Muslim. (Sahih Muslim, al-Masajid, Hadith: 1434(633))
From this, the virtue of the Fajr prayer is understood—that it is such an important prayer, the consistency in which is effective in attaining the great blessing of the vision of Allah (bi-la kayf).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 573
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In one narration, it is stated that if possible, these prayers should not be missed by you.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 554)
In another hadith, the Fajr prayer and the Asr prayer are explicitly mentioned.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
➋
In this hadith, the virtue of the Asr and Fajr prayers is mentioned, that on the Day of Resurrection, safeguarding these prayers will be a means of seeing Allah, the Exalted.
In another hadith, it is stated that the Messenger of Allah sallallahu alayhi wa sallam said:
"Whoever performs the prayer before sunrise and before sunset will not enter the Fire of Hell."
(Sahih Muslim, al-Masajid, Hadith: 1436(634))
➊
In one narration, it is stated that if possible, these prayers should not be missed by you.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 554)
In another hadith, the Fajr prayer and the Asr prayer are explicitly mentioned.
(Sahih Muslim, al-Masajid, Hadith: 1434(633))
➋
In this hadith, the virtue of the Asr and Fajr prayers is mentioned, that on the Day of Resurrection, safeguarding these prayers will be a means of seeing Allah, the Exalted.
In another hadith, it is stated that the Messenger of Allah sallallahu alayhi wa sallam said:
"Whoever performs the prayer before sunrise and before sunset will not enter the Fire of Hell."
(Sahih Muslim, al-Masajid, Hadith: 1436(634))
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4851
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
LĀ TAḌĀMMŪNA:
If this word is considered derived from "ḍamm" (to join), then it will be from the form "tafā‘ul" and will end with "t", and its meaning will be "to gather", "to crowd". And if it is considered derived from "ḍaym" (oppression and excess), then it will be from the simple triliteral form in the passive imperfect tense. The purpose is that just as when the full moon appears, there is no crowding or jostling to see it, nor can anyone be deprived of seeing it through oppression or excess, in the same way, every person will be honored with the vision of Allah Almighty from their own place.
Benefits and Issues:
(1)
In this hadith, only two prayers are mentioned for developing the capacity and qualification for the vision of Allah or for enjoying the vision. From this, on one hand, the virtue and importance of these prayers is established, and on the other hand, it becomes clear that regularity and constancy in these two prayers is a cause and means for performing the remaining prayers. Whoever is steadfast in them will certainly perform the other prayers as well.
(2)
In this hadith, the vision of Allah Almighty is likened to the sighting of the full moon, that just as we see the full moon with our own eyes from our own places without any crowding or hardship, in the same way, Muslims will, from their own places and with their own eyes, enjoy the vision of Allah without any difficulty or hardship, and will attain delight and joy from it. Thus, in the hadith, the resemblance is only in the act of seeing. The full moon itself is not being likened to Allah Almighty.
Vocabulary of the Hadith:
LĀ TAḌĀMMŪNA:
If this word is considered derived from "ḍamm" (to join), then it will be from the form "tafā‘ul" and will end with "t", and its meaning will be "to gather", "to crowd". And if it is considered derived from "ḍaym" (oppression and excess), then it will be from the simple triliteral form in the passive imperfect tense. The purpose is that just as when the full moon appears, there is no crowding or jostling to see it, nor can anyone be deprived of seeing it through oppression or excess, in the same way, every person will be honored with the vision of Allah Almighty from their own place.
Benefits and Issues:
(1)
In this hadith, only two prayers are mentioned for developing the capacity and qualification for the vision of Allah or for enjoying the vision. From this, on one hand, the virtue and importance of these prayers is established, and on the other hand, it becomes clear that regularity and constancy in these two prayers is a cause and means for performing the remaining prayers. Whoever is steadfast in them will certainly perform the other prayers as well.
(2)
In this hadith, the vision of Allah Almighty is likened to the sighting of the full moon, that just as we see the full moon with our own eyes from our own places without any crowding or hardship, in the same way, Muslims will, from their own places and with their own eyes, enjoy the vision of Allah without any difficulty or hardship, and will attain delight and joy from it. Thus, in the hadith, the resemblance is only in the act of seeing. The full moon itself is not being likened to Allah Almighty.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1434
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Glorify your Lord with praise before the rising of the sun and before its setting.
1:
Glorify your Lord with praise before the rising of the sun and before its setting.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2551
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ On the Day of Resurrection and in Paradise, the vision of the Lord of Majesty (Rabb Dhul-Jalal) is an absolute truth, and this honor will be granted to the people of faith with utmost ease and without any crowding or jostling.
However, only those believers will benefit from this who are steadfast in performing the prayers (salat).
➋ Whoever is consistent in performing the Fajr prayer before sunrise and the Asr prayer before sunset, such a person cannot be negligent regarding the prayers.
➌ The Messenger (sallallahu alayhi wa sallam) explained this matter by looking at the moon in order to give an analogy of sight with sight.
Otherwise, there is nothing whatsoever like Allah, the Exalted (azza wa jall).
➊ On the Day of Resurrection and in Paradise, the vision of the Lord of Majesty (Rabb Dhul-Jalal) is an absolute truth, and this honor will be granted to the people of faith with utmost ease and without any crowding or jostling.
However, only those believers will benefit from this who are steadfast in performing the prayers (salat).
➋ Whoever is consistent in performing the Fajr prayer before sunrise and the Asr prayer before sunset, such a person cannot be negligent regarding the prayers.
➌ The Messenger (sallallahu alayhi wa sallam) explained this matter by looking at the moon in order to give an analogy of sight with sight.
Otherwise, there is nothing whatsoever like Allah, the Exalted (azza wa jall).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4729
Maulana Ataullah Sajid
Commentary:
➊
The Jahmiyyah sect is attributed to Jahm ibn Safwan. This innovative sect differs from Ahl al-Sunnah in several matters, for example:
These people consider the servant to be absolutely compelled, which is why they are also called Jabriyyah, and they deny the attributes (sifat) of Allah.
They are under the misconception that affirming the divine attributes necessitates likening Allah to the creation, which is not befitting of Allah’s majesty. However, Ahl al-Sunnah do not consider Allah’s attributes to be similar to the attributes of the creation; rather, they say that just as His essence is not like the essence of the servants, likewise, affirming His attributes does not necessitate likening Him to the servants. Rather, the attributes of the servants are appropriate to their state, and Allah’s attributes are as befits His majesty, and this is not resemblance (tashbih), as Allah the Exalted has said:
“That there is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”
➋
This hadith proves that seeing Allah is possible; on the Day of Resurrection and in Paradise, the believers will see Allah.
It is not possible in this world because, with the current body and faculties, the servant cannot bear the vision of Allah, nor can any power in this world withstand His sight. That is why, when Allah manifested Himself to the mountain, the mountain was crushed to dust and Musa alayhis-salam fell unconscious (see: Surah al-A’raf: 143).
But in the Hereafter, Allah the Exalted will grant the servants the strength to bear His manifestation.
➌
The purpose of this hadith is not to liken Allah to the moon; rather, the meaning is that just as millions of people in the world can see the moon at the same time without any difficulty, likewise, countless believers in Paradise will attain the honor of seeing Allah at the same time, and they will face no difficulty in this.
➍
Performing the prayer (salah) regularly, especially not missing the Fajr and Asr prayers, is a very great righteous deed, the reward for which is the vision of Allah the Exalted.
➎
This does not mean that the other three prayers have no importance; rather, the one who performs Fajr and Asr regularly will, all the more so, perform the other prayers regularly, because at the time of Fajr, sleep and laziness are dominant, and at the time of Asr, one is extremely busy with daily work and business. Therefore, performing these prayers on time and in congregation is more difficult than the other prayers.
Whoever accomplishes this difficult task can easily perform the other prayers as well, and thus can hope to enter Paradise and be honored with the vision of Allah.
➏
In likening to the moon, there is also affirmation of the loftiness (‘uluww) of Allah’s essence.
➊
The Jahmiyyah sect is attributed to Jahm ibn Safwan. This innovative sect differs from Ahl al-Sunnah in several matters, for example:
These people consider the servant to be absolutely compelled, which is why they are also called Jabriyyah, and they deny the attributes (sifat) of Allah.
They are under the misconception that affirming the divine attributes necessitates likening Allah to the creation, which is not befitting of Allah’s majesty. However, Ahl al-Sunnah do not consider Allah’s attributes to be similar to the attributes of the creation; rather, they say that just as His essence is not like the essence of the servants, likewise, affirming His attributes does not necessitate likening Him to the servants. Rather, the attributes of the servants are appropriate to their state, and Allah’s attributes are as befits His majesty, and this is not resemblance (tashbih), as Allah the Exalted has said:
“That there is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”
➋
This hadith proves that seeing Allah is possible; on the Day of Resurrection and in Paradise, the believers will see Allah.
It is not possible in this world because, with the current body and faculties, the servant cannot bear the vision of Allah, nor can any power in this world withstand His sight. That is why, when Allah manifested Himself to the mountain, the mountain was crushed to dust and Musa alayhis-salam fell unconscious (see: Surah al-A’raf: 143).
But in the Hereafter, Allah the Exalted will grant the servants the strength to bear His manifestation.
➌
The purpose of this hadith is not to liken Allah to the moon; rather, the meaning is that just as millions of people in the world can see the moon at the same time without any difficulty, likewise, countless believers in Paradise will attain the honor of seeing Allah at the same time, and they will face no difficulty in this.
➍
Performing the prayer (salah) regularly, especially not missing the Fajr and Asr prayers, is a very great righteous deed, the reward for which is the vision of Allah the Exalted.
➎
This does not mean that the other three prayers have no importance; rather, the one who performs Fajr and Asr regularly will, all the more so, perform the other prayers regularly, because at the time of Fajr, sleep and laziness are dominant, and at the time of Asr, one is extremely busy with daily work and business. Therefore, performing these prayers on time and in congregation is more difficult than the other prayers.
Whoever accomplishes this difficult task can easily perform the other prayers as well, and thus can hope to enter Paradise and be honored with the vision of Allah.
➏
In likening to the moon, there is also affirmation of the loftiness (‘uluww) of Allah’s essence.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 177
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith proves that on the Day of Resurrection, the inhabitants of Paradise will behold Allah, the Exalted. It also contains an emphasis on the observance of the Fajr (dawn) and Asr (afternoon) prayers.
This hadith proves that on the Day of Resurrection, the inhabitants of Paradise will behold Allah, the Exalted. It also contains an emphasis on the observance of the Fajr (dawn) and Asr (afternoon) prayers.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 817
