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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 7437
اُردوEn
حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنْ ابْنِ شِهَابٍ ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، عَنْ أَبِي هُرَيْرَةَ ، " أَنَّ النَّاس قَالُوا : يَا رَسُولَ اللَّهِ ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ ؟ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : هَلْ تُضَارُّونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ ؟ ، قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : فَهَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ ؟ ، قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ يَجْمَعُ اللَّهُ النَّاسَ يَوْمَ الْقِيَامَةِ ، فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتْبَعْهُ ، فَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ الشَّمْسَ ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ الْقَمَرَ ، وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ الطَّوَاغِيتَ ، وَتَبْقَى هَذِهِ الْأُمَّةُ فِيهَا شَافِعُوهَا أَوْ مُنَافِقُوهَا شَكَّ إِبْرَاهِيمُ ، فَيَأْتِيهِمُ اللَّهُ ، فَيَقُولُ : أَنَا رَبُّكُمْ ، فَيَقُولُونَ : هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا ، فَإِذَا جَاءَنَا رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ فِي صُورَتِهِ الَّتِي يَعْرِفُونَ ، فَيَقُولُ : أَنَا رَبُّكُمْ ، فَيَقُولُونَ : أَنْتَ رَبُّنَا ، فَيَتْبَعُونَهُ وَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَيْ جَهَنَّمَ ، فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُهَا وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُلُ وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ ؟ هَلْ رَأَيْتُمُ السَّعْدَانَ ، قَالُوا : نَعَمْ يَا رَسُولَ اللَّهِ ، قَالَ : فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهُ لَا يَعْلَمُ مَا قَدْرُ عِظَمِهَا إِلَّا اللَّهُ تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ ، فَمِنْهُمُ الْمُوبَقُ بَقِيَ بِعَمَلِهِ ، أَوِ الْمُوثَقُ بِعَمَلِهِ ، وَمِنْهُمُ الْمُخَرْدَلُ أَوِ الْمُجَازَى أَوْ نَحْوُهُ ، ثُمَّ يَتَجَلَّى حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَأَرَادَ أَنْ يُخْرِجَ بِرَحْمَتِهِ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ مَنْ كَانَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا مِمَّنْ أَرَادَ اللَّهُ أَنْ يَرْحَمَهُ مِمَّنْ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، فَيَعْرِفُونَهُمْ فِي النَّارِ بِأَثَرِ السُّجُودِ تَأْكُلُ النَّارُ ابْنَ آدَمَ إِلَّا أَثَرَ السُّجُودِ حَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ ، فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتُحِشُوا ، فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ فَيَنْبُتُونَ تَحْتَهُ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ ، ثُمَّ يَفْرُغُ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَيَبْقَى رَجُلٌ مِنْهُمْ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ هُوَ آخِرُ أَهْلِ النَّارِ دُخُولًا الْجَنَّةَ ، فَيَقُولُ : أَيْ رَبِّ ، اصْرِفْ وَجْهِي عَنِ النَّارِ فَإِنَّهُ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا ، فَيَدْعُو اللَّهَ بِمَا شَاءَ أَنْ يَدْعُوَهُ ، ثُمَّ يَقُولُ اللَّهُ : هَلْ عَسَيْتَ إِنْ أَعْطَيْتُكَ ذَلِكَ أَنْ تَسْأَلَنِي غَيْرَهُ ؟ ، فَيَقُولُ : لَا وَعِزَّتِكَ لَا أَسْأَلُكَ غَيْرَهُ وَيُعْطِي رَبَّهُ مِنْ عُهُودٍ وَمَوَاثِيقَ مَا شَاءَ ، فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ ، فَإِذَا أَقْبَلَ عَلَى الْجَنَّةِ وَرَآهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ، ثُمَّ يَقُولُ : أَيْ رَبِّ ، قَدِّمْنِي إِلَى بَابِ الْجَنَّةِ ، فَيَقُولُ اللَّهُ لَهُ : أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لَا تَسْأَلَنِي غَيْرَ الَّذِي أُعْطِيتَ أَبَدًا ؟ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ ، فَيَقُولُ : أَيْ رَبِّ ، وَيَدْعُو اللَّهَ ، حَتَّى يَقُولَ : هَلْ عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ تَسْأَلَ غَيْرَهُ ؟ ، فَيَقُولُ : لَا وَعِزَّتِكَ لَا أَسْأَلُكَ غَيْرَهُ وَيُعْطِي مَا شَاءَ مِنْ عُهُودٍ وَمَوَاثِيقَ ، فَيُقَدِّمُهُ إِلَى بَابِ الْجَنَّةِ ، فَإِذَا قَامَ إِلَى بَابِ الْجَنَّةِ ، انْفَهَقَتْ لَهُ الْجَنَّةُ ، فَرَأَى مَا فِيهَا مِنَ الْحَبْرَةِ وَالسُّرُورِ فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ، ثُمَّ يَقُولُ : أَيْ رَبِّ ، أَدْخِلْنِي الْجَنَّةَ ، فَيَقُولُ اللَّهُ : أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لَا تَسْأَلَ غَيْرَ مَا أُعْطِيتَ ، فَيَقُولُ : وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ ، فَيَقُولُ : أَيْ رَبِّ ، لَا أَكُونَنَّ أَشْقَى خَلْقِكَ فَلَا يَزَالُ يَدْعُو حَتَّى يَضْحَكَ اللَّهُ مِنْهُ ، فَإِذَا ضَحِكَ مِنْهُ قَالَ لَهُ : ادْخُلِ الْجَنَّةَ ، فَإِذَا دَخَلَهَا ، قَالَ : اللَّهُ لَهُ تَمَنَّهْ ، فَسَأَلَ رَبَّهُ وَتَمَنَّى حَتَّى إِنَّ اللَّهَ لَيُذَكِّرُهُ ، يَقُولُ : كَذَا وَكَذَا حَتَّى انْقَطَعَتْ بِهِ الْأَمَانِيُّ ، قَالَ اللَّهُ : ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ " .
Narrated 'Ata' bin Yazid Al-Laithi: On the authority of Abu Huraira: The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" The Prophet said, "Do you have any difficulty in seeing the moon on a full moon night?" They said, "No, O Allah's Apostle." He said, "Do you have any difficulty in seeing the sun when there are no clouds?" They said, "No, O Allah's Apostle." He said, "So you will see Him, like that. Allah will gather all the people on the Day of Resurrection, and say, 'Whoever worshipped something (in the world) should follow (that thing),' so, whoever worshipped the sun will follow the sun, and whoever worshiped the moon will follow the moon, and whoever used to worship certain (other false) deities, he will follow those deities. And there will remain only this nation with its good people (or its hypocrites). (The sub-narrator, Ibrahim is in doubt.) Allah will come to them and say, 'I am your Lord.' They will (deny Him and) say, 'We will stay here till our Lord comes, for when our Lord comes, we will recognize Him.' So Allah will come to them in His appearance which they know, and will say, 'I am your Lord.' They will say, 'You are our Lord,' so they will follow Him. Then a bridge will be laid across Hell (Fire)' I and my followers will be the first ones to go across it and none will speak on that Day except the Apostles. And the invocation of the Apostles on that Day will be, 'O Allah, save! Save!' In Hell (or over The Bridge) there will be hooks like the thorns of As-Sa'dan (thorny plant). Have you seen As-Sa'dan? " They replied, "Yes, O Allah's Apostle!" He said, "So those hooks look like the thorns of As-Sa'dan, but none knows how big they are except Allah. Those hooks will snap the people away according to their deeds. Some of the people will stay in Hell (be destroyed) because of their (evil) deeds, and some will be cut or torn by the hooks (and fall into Hell) and some will be punished and then relieved. When Allah has finished His Judgments among the people, He will take whomever He will out of Hell through His Mercy. He will then order the angels to take out of the Fire all those who used to worship none but Allah from among those whom Allah wanted to be merciful to and those who testified (in the world) that none has the right to be worshipped but Allah. The angels will recognize them in the Fire by the marks of prostration (on their foreheads), for the Fire will eat up all the human body except the mark caused by prostration as Allah has forbidden the Fire to eat the mark of prostration. They will come out of the (Hell) Fire, completely burnt and then the water of life will be poured over them and they will grow under it as does a seed that comes in the mud of the torrent. Then Allah will finish the judgments among the people, and there will remain one man facing the (Hell) Fire and he will be the last person among the people of Hell to enter Paradise. He will say, 'O my Lord! Please turn my face away from the fire because its air has hurt me and its severe heat has burnt me.' So he will invoke Allah in the way Allah will wish him to invoke, and then Allah will say to him, 'If I grant you that, will you then ask for anything else?' He will reply, 'No, by Your Power, (Honor) I will not ask You for anything else.' He will give his Lord whatever promises and covenants Allah will demand. So Allah will turn his face away from Hell (Fire). When he will face Paradise and will see it, he will remain quiet for as long as Allah will wish him to remain quiet, then he will say, 'O my Lord! Bring me near to the gate of Paradise.' Allah will say to him, 'Didn't you give your promises and covenants that you would never ask for anything more than what you had been given? Woe on you, O Adam's son! How treacherous you are!' He will say, 'O my lord,' and will keep on invoking Allah till He says to him, 'If I give what you are asking, will you then ask for anything else?' He will reply, 'No, by Your (Honor) Power, I will not ask for anything else.' Then he will give covenants and promises to Allah and then Allah will bring him near to the gate of Paradise. When he stands at the gate of Paradise, Paradise will be opened and spread before him, and he will see its splendor and pleasures whereupon he will remain quiet as long as Allah will wish him to remain quiet, and then he will say, O my Lord! Admit me into Paradise.' Allah will say, 'Didn't you give your covenants and promises that you would not ask for anything more than what you had been given?' Allah will say, 'Woe on you, O Adam's son! How treacherous you are! ' The man will say, 'O my Lord! Do not make me the most miserable of Your creation,' and he will keep on invoking Allah till Allah will laugh because of his sayings, and when Allah will laugh because of him, He will say to him, 'Enter Paradise,' and when he will enter it, Allah will say to him, 'Wish for anything.' So he will ask his Lord, and he will wish for a great number of things, for Allah Himself will remind him to wish for certain things by saying, '(Wish for) so-and-so.' When there is nothing more to wish for, Allah will say, 'This is for you, and its equal (is for you) as well."
Related hadith on this topic
Explanation & Benefits
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij):
[115۔ البخاري فى : 97 كتاب التوحيد : 24 باب قول الله تعالىٰ : ”وجوه يومئذ ناضرة۔۔۔“ 22 مسلم 183]
Lexical Explanation:
«تُضَارُوْنَ» You feel burdened.
«صَحْوًا» Clear, when there are no clouds in the sky.
«الْاَوْثَان» Plural of «وَثَن», meaning idol.
«غُبَّرَات» Those who remain.
«سَرَاب» That sand which, due to the brightness at noon, appears to be water.
«الْحَسْر» Bridge.
«مَدْحَضَةٌ مَزِلَّةٌ» Both have the same meaning: a slippery place.
«خَطَاطِيفُ» Plural of khataf, and «کـَلالِیب» is the plural of «كلوب»; both have the same meaning: such iron that is bent from the tip.
«حَسَكَة» Thorns of the sa‘dan plant.
«اَجَاوِيد» Plural of «اَجْوَاد», and «اجَواد» is the plural of «جَوَاد»; meaning swift, excellent.
«الْخَيْل» Horses.
«الرُّكَاب» Camels.
«مَخْدُوش» Scratched, wounded.
«مَكْدُوْس» Pushed.
«مَنَاشَدَه» Demand.
«امْتُحِشُوْا» Those who were burned.
«حَافَتَيْه» Its two edges.
[115۔ البخاري فى : 97 كتاب التوحيد : 24 باب قول الله تعالىٰ : ”وجوه يومئذ ناضرة۔۔۔“ 22 مسلم 183]
Lexical Explanation:
«تُضَارُوْنَ» You feel burdened.
«صَحْوًا» Clear, when there are no clouds in the sky.
«الْاَوْثَان» Plural of «وَثَن», meaning idol.
«غُبَّرَات» Those who remain.
«سَرَاب» That sand which, due to the brightness at noon, appears to be water.
«الْحَسْر» Bridge.
«مَدْحَضَةٌ مَزِلَّةٌ» Both have the same meaning: a slippery place.
«خَطَاطِيفُ» Plural of khataf, and «کـَلالِیب» is the plural of «كلوب»; both have the same meaning: such iron that is bent from the tip.
«حَسَكَة» Thorns of the sa‘dan plant.
«اَجَاوِيد» Plural of «اَجْوَاد», and «اجَواد» is the plural of «جَوَاد»; meaning swift, excellent.
«الْخَيْل» Horses.
«الرُّكَاب» Camels.
«مَخْدُوش» Scratched, wounded.
«مَكْدُوْس» Pushed.
«مَنَاشَدَه» Demand.
«امْتُحِشُوْا» Those who were burned.
«حَافَتَيْه» Its two edges.
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 115
Maulana Dawood Raz
Hadith Commentary:
The Imam of the hadith scholars, Imam al-Muhaddithin Imam Bukhari rahimahullah, has brought this lengthy hadith to expound upon the virtue of prostration (sajdah).
In it, there is a place mentioned where Allah the Exalted has forbidden the Hellfire to burn that forehead upon which are the marks of prostration.
On account of these very marks, many sinners will be sought out and removed from Hell. This is the correspondence between the chapter and the hadith.
There are also many other matters mentioned in the rest of the hadith.
One of them is that the vision of Allah is a reality, which will be attained in the same way as the sight of the full moon on the fourteenth night is common. Likewise, in this hadith, it is mentioned that Allah the Exalted will come and manifest Himself in His form, and will speak to the believers with compassion.
There are many verses of the Noble Qur’an and many authentic ahadith in which the attributes of Allah the Exalted are mentioned.
On the basis of these, the Ahl al-Hadith are agreed that Allah the Exalted is described with all these attributes.
He truly speaks whenever He wills; the angels hear His voice, and He is upon His Throne (‘Arsh).
For His Essence, the direction of elevation (fawqiyyah) is established.
His knowledge, hearing, and sight encompass everything.
He has the power to come and go whenever, wherever, and however He wills.
There is nothing to prevent Him from speaking to whomever He wishes.
In this hadith, Hell is also mentioned, as well as the grass called Sa‘dan, whose thorns are extremely hard, and then the Sa‘dan of Hell, whose enormity and harm only Allah knows to what extent it will be.
Also, the hadith mentions the Water of Life (ma’ al-hayat),
which will be the water of Paradise and will be poured upon those people of Hell who have been burned to coal in Hell.
Through this water, life will return to them.
At the end, there is mention of Allah the Exalted conversing with a sinner, upon hearing which Allah the Exalted will laugh.
This laughter of His is also a reality.
In short, the hadith contains many benefits.
It is the blessed habit of the Imam that he extracts many rulings from a single hadith.
This is precisely the characteristic of an absolute mujtahid.
Then, it is astonishing regarding those individuals who do not accept Imam Bukhari rahimahullah, such a distinguished scholar of Islam, as an absolute mujtahid.
Such individuals need to reconsider their opinion with fairness.
The Imam of the hadith scholars, Imam al-Muhaddithin Imam Bukhari rahimahullah, has brought this lengthy hadith to expound upon the virtue of prostration (sajdah).
In it, there is a place mentioned where Allah the Exalted has forbidden the Hellfire to burn that forehead upon which are the marks of prostration.
On account of these very marks, many sinners will be sought out and removed from Hell. This is the correspondence between the chapter and the hadith.
There are also many other matters mentioned in the rest of the hadith.
One of them is that the vision of Allah is a reality, which will be attained in the same way as the sight of the full moon on the fourteenth night is common. Likewise, in this hadith, it is mentioned that Allah the Exalted will come and manifest Himself in His form, and will speak to the believers with compassion.
There are many verses of the Noble Qur’an and many authentic ahadith in which the attributes of Allah the Exalted are mentioned.
On the basis of these, the Ahl al-Hadith are agreed that Allah the Exalted is described with all these attributes.
He truly speaks whenever He wills; the angels hear His voice, and He is upon His Throne (‘Arsh).
For His Essence, the direction of elevation (fawqiyyah) is established.
His knowledge, hearing, and sight encompass everything.
He has the power to come and go whenever, wherever, and however He wills.
There is nothing to prevent Him from speaking to whomever He wishes.
In this hadith, Hell is also mentioned, as well as the grass called Sa‘dan, whose thorns are extremely hard, and then the Sa‘dan of Hell, whose enormity and harm only Allah knows to what extent it will be.
Also, the hadith mentions the Water of Life (ma’ al-hayat),
which will be the water of Paradise and will be poured upon those people of Hell who have been burned to coal in Hell.
Through this water, life will return to them.
At the end, there is mention of Allah the Exalted conversing with a sinner, upon hearing which Allah the Exalted will laugh.
This laughter of His is also a reality.
In short, the hadith contains many benefits.
It is the blessed habit of the Imam that he extracts many rulings from a single hadith.
This is precisely the characteristic of an absolute mujtahid.
Then, it is astonishing regarding those individuals who do not accept Imam Bukhari rahimahullah, such a distinguished scholar of Islam, as an absolute mujtahid.
Such individuals need to reconsider their opinion with fairness.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 806
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith indicates the virtue of prostration (sujud), that Allah, the Exalted, will not burn the forehead upon which there are marks of prostration. And due to these very marks, countless sinners will be sought out and removed from Hell. As for those who were deprived of the blessing of prayer (salah) in this world but accepted Islam by pronouncing the testimony of faith (kalimah shahadah), how will they be saved from the punishment of Hell? There will be no traces or signs of prostration on their bodies by which the angels could recognize them and bring them out of Hell—so will they remain in Hell forever? Most likely, such people will be removed from Hell by Allah Himself, after countless people have already attained salvation from Hell and entry into Paradise through the intercession of all the Prophets, the righteous, and the angels. Then Allah, the Exalted, will say:
"Now My intercession remains."
Then Allah will take out from Hell, by a handful, those people who never did any good deed in the world. They will possess a faint faith (iman) that remained hidden from the sight of the Prophets, the righteous, and the angels.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7439)
And Allah knows best.
(2)
There is a difference of opinion regarding which part of the body of the one who prayed will be protected from the fire of Hell. The opinion of Imam Nawawi rahimahullah is that all the limbs of prostration (a‘da’ al-sujud)—that is, the forehead, both hands, both knees, and both feet—will be protected from the fire of Hell. Whereas Qadi ‘Iyad’s position is that only the forehead, with which prostration is performed, will be protected, because the hadith states that among the sinful people, some will remain in the fire up to half their shins, some up to their knees, and some up to their waists. From this hadith, it is understood that the feet and knees will not be protected from the fire, so only the forehead can be said to be protected. Another hadith also supports this position, that some people will be punished in Hell, but the circles of their faces will be protected from it. Imam Nawawi rahimahullah responded to the first hadith by saying that it describes the condition of specific people, but for the general sinful believers, all the limbs of prostration will be protected from the fire, as indicated by the aforementioned hadith. Therefore, there are two categories of believing sinners who will be punished in Hell, and the contexts of both types of hadiths are different. Hafiz Ibn Hajar rahimahullah also responded to Qadi ‘Iyad’s reasoning by stating that the conditions of the Hereafter should not be analogized to the conditions of this world. It is possible that for those who are burned up to their waists, their knees and feet are not affected at all by the fire of Hell, and the limbs of prostration remain protected. He further wrote that the hadith about the circles of the face proves that not only the forehead, but the entire circle of the face will be protected due to the blessing of prostration. On this basis, the exception of only the forehead is also questionable.
(Fath al-Bari: 11/556 and 2/481)
(3)
There is no contradiction between the statements of Abu Hurayrah and Abu Sa‘id al-Khudri radi Allahu anhuma, because in the virtues of deeds, the lesser is attributed to the initial and the greater to the final circumstances. On this basis, the hadith of Abu Hurayrah radi Allahu anhu mentions the minimum portion of Paradise, about which the Messenger of Allah sallallahu alayhi wa sallam was first informed, and the hadith narrated from Abu Sa‘id al-Khudri radi Allahu anhu mentions the maximum extent of Allah’s mercy, about which the Messenger of Allah sallallahu alayhi wa sallam was informed later, and at the time of narration, Abu Hurayrah radi Allahu anhu was not aware of it.
(‘Umdat al-Qari: 4/552)
And Allah knows best.
(4)
This hadith affirms numerous attributes (sifat) of Allah, the Exalted, which will be discussed further in Kitab al-Riqaq, Hadith: 6573, and Kitab al-Tawhid, Hadith: 7437, insha’Allah.
(1)
This hadith indicates the virtue of prostration (sujud), that Allah, the Exalted, will not burn the forehead upon which there are marks of prostration. And due to these very marks, countless sinners will be sought out and removed from Hell. As for those who were deprived of the blessing of prayer (salah) in this world but accepted Islam by pronouncing the testimony of faith (kalimah shahadah), how will they be saved from the punishment of Hell? There will be no traces or signs of prostration on their bodies by which the angels could recognize them and bring them out of Hell—so will they remain in Hell forever? Most likely, such people will be removed from Hell by Allah Himself, after countless people have already attained salvation from Hell and entry into Paradise through the intercession of all the Prophets, the righteous, and the angels. Then Allah, the Exalted, will say:
"Now My intercession remains."
Then Allah will take out from Hell, by a handful, those people who never did any good deed in the world. They will possess a faint faith (iman) that remained hidden from the sight of the Prophets, the righteous, and the angels.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7439)
And Allah knows best.
(2)
There is a difference of opinion regarding which part of the body of the one who prayed will be protected from the fire of Hell. The opinion of Imam Nawawi rahimahullah is that all the limbs of prostration (a‘da’ al-sujud)—that is, the forehead, both hands, both knees, and both feet—will be protected from the fire of Hell. Whereas Qadi ‘Iyad’s position is that only the forehead, with which prostration is performed, will be protected, because the hadith states that among the sinful people, some will remain in the fire up to half their shins, some up to their knees, and some up to their waists. From this hadith, it is understood that the feet and knees will not be protected from the fire, so only the forehead can be said to be protected. Another hadith also supports this position, that some people will be punished in Hell, but the circles of their faces will be protected from it. Imam Nawawi rahimahullah responded to the first hadith by saying that it describes the condition of specific people, but for the general sinful believers, all the limbs of prostration will be protected from the fire, as indicated by the aforementioned hadith. Therefore, there are two categories of believing sinners who will be punished in Hell, and the contexts of both types of hadiths are different. Hafiz Ibn Hajar rahimahullah also responded to Qadi ‘Iyad’s reasoning by stating that the conditions of the Hereafter should not be analogized to the conditions of this world. It is possible that for those who are burned up to their waists, their knees and feet are not affected at all by the fire of Hell, and the limbs of prostration remain protected. He further wrote that the hadith about the circles of the face proves that not only the forehead, but the entire circle of the face will be protected due to the blessing of prostration. On this basis, the exception of only the forehead is also questionable.
(Fath al-Bari: 11/556 and 2/481)
(3)
There is no contradiction between the statements of Abu Hurayrah and Abu Sa‘id al-Khudri radi Allahu anhuma, because in the virtues of deeds, the lesser is attributed to the initial and the greater to the final circumstances. On this basis, the hadith of Abu Hurayrah radi Allahu anhu mentions the minimum portion of Paradise, about which the Messenger of Allah sallallahu alayhi wa sallam was first informed, and the hadith narrated from Abu Sa‘id al-Khudri radi Allahu anhu mentions the maximum extent of Allah’s mercy, about which the Messenger of Allah sallallahu alayhi wa sallam was informed later, and at the time of narration, Abu Hurayrah radi Allahu anhu was not aware of it.
(‘Umdat al-Qari: 4/552)
And Allah knows best.
(4)
This hadith affirms numerous attributes (sifat) of Allah, the Exalted, which will be discussed further in Kitab al-Riqaq, Hadith: 6573, and Kitab al-Tawhid, Hadith: 7437, insha’Allah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 806
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Fiqh:
Linguistically, it refers to the understanding and knowledge of something.
Some have defined it as subtlety,
precision, and knowing the intent and purpose of the speaker.
(2)
Al-Hikmah:
Various meanings have been given for hikmah (wisdom).
The simple meaning is to know the essence and reality of something and to act accordingly.
(3)
A-raqqu Af'idatan:
Riqah (tenderness)
refers to subtlety and softness.
The intended meaning is receptiveness or being easily affected.
(4)
Af'idatan:
This is the plural of fu’ad.
Some consider qalb (heart) and fu’ad to be synonymous, and this is apparent.
Some say that fu’ad refers to the inner part of the heart,
or the “eye” of the heart.
Benefits and Issues:
Allah, the Exalted, has placed different qualities within the people of different regions.
The qualities mentioned in the hadith are found within the people of Yemen,
just as among the people of the East, there is found hardness and harshness of the hearts.
Vocabulary of the Hadith:
(1)
Fiqh:
Linguistically, it refers to the understanding and knowledge of something.
Some have defined it as subtlety,
precision, and knowing the intent and purpose of the speaker.
(2)
Al-Hikmah:
Various meanings have been given for hikmah (wisdom).
The simple meaning is to know the essence and reality of something and to act accordingly.
(3)
A-raqqu Af'idatan:
Riqah (tenderness)
refers to subtlety and softness.
The intended meaning is receptiveness or being easily affected.
(4)
Af'idatan:
This is the plural of fu’ad.
Some consider qalb (heart) and fu’ad to be synonymous, and this is apparent.
Some say that fu’ad refers to the inner part of the heart,
or the “eye” of the heart.
Benefits and Issues:
Allah, the Exalted, has placed different qualities within the people of different regions.
The qualities mentioned in the hadith are found within the people of Yemen,
just as among the people of the East, there is found hardness and harshness of the hearts.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 182
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is established from this hadith that Allah, exalted is He, will grant people the vision of Himself on the Day of Resurrection. This hadith refutes the deniers of the existence of the Almighty.
➊ For the sake of emphasis, it is permissible to swear an oath.
➋ Allah, exalted is He, also speaks.
➌ All the things in the world that are subjugated to man—man himself does not possess even an atom’s worth of power over them; Allah, exalted is He, has subjugated them.
➍ On the Day of Resurrection, Allah, exalted is He, will grant all the limbs of the body the power of speech.
➎ This hadith establishes the virtue of our master Abu Bakr (radi Allahu anhu).
➏ We have faith in the Resurrection and all the unseen matters that will occur on the Day of Resurrection. Paradise is true, Hellfire is true, the blessings of Paradise are true, and the punishments of Hellfire are true. The Bridge (Sirat) is true, and the gates of Paradise are true.
It is established from this hadith that Allah, exalted is He, will grant people the vision of Himself on the Day of Resurrection. This hadith refutes the deniers of the existence of the Almighty.
➊ For the sake of emphasis, it is permissible to swear an oath.
➋ Allah, exalted is He, also speaks.
➌ All the things in the world that are subjugated to man—man himself does not possess even an atom’s worth of power over them; Allah, exalted is He, has subjugated them.
➍ On the Day of Resurrection, Allah, exalted is He, will grant all the limbs of the body the power of speech.
➎ This hadith establishes the virtue of our master Abu Bakr (radi Allahu anhu).
➏ We have faith in the Resurrection and all the unseen matters that will occur on the Day of Resurrection. Paradise is true, Hellfire is true, the blessings of Paradise are true, and the punishments of Hellfire are true. The Bridge (Sirat) is true, and the gates of Paradise are true.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1210
