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 7440
اُردوEn
وَقَالَ حَجَّاجُ بْنُ مِنْهَالٍ ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى ، حَدَّثَنَا قَتَادَةُ ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : يُحْبَسُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ حَتَّى يُهِمُّوا بِذَلِكَ ، فَيَقُولُونَ : لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا فَيُرِيحُنَا مِنْ مَكَانِنَا ، فَيَأْتُونَ آدَمَ ، فَيَقُولُونَ أَنْتَ آدَمُ أَبُو النَّاسِ خَلَقَكَ اللَّهُ بِيَدِهِ وَأَسْكَنَكَ جَنَّتَهُ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ ، وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ لِتَشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا ، قَالَ : فَيَقُولُ : لَسْتُ هُنَاكُمْ ، قَالَ : وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ أَكْلَهُ مِنَ الشَّجَرَةِ ، وَقَدْ نُهِيَ عَنْهَا وَلَكِنْ ائْتُوا نُوحًا أَوَّلَ نَبِيٍّ بَعَثَهُ اللَّهُ إِلَى أَهْلِ الْأَرْضِ ، فَيَأْتُونَ نُوحًا ، فَيَقُولُ : لَسْتُ هُنَاكُمْ وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ سُؤَالَهُ رَبَّهُ بِغَيْرِ عِلْمٍ وَلَكِنْ ائْتُوا إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ ، قَالَ : فَيَأْتُونَ إِبْرَاهِيمَ ، فَيَقُولُ : إِنِّي لَسْتُ هُنَاكُمْ وَيَذْكُرُ ثَلَاثَ كَلِمَاتٍ كَذَبَهُنَّ وَلَكِنْ ائْتُوا مُوسَى عَبْدًا آتَاهُ اللَّهُ التَّوْرَاةَ وَكَلَّمَهُ وَقَرَّبَهُ نَجِيًّا ، قَالَ : فَيَأْتُونَ مُوسَى ، فَيَقُولُ : إِنِّي لَسْتُ هُنَاكُمْ وَيَذْكُرُ خَطِيئَتَهُ الَّتِي أَصَابَ قَتْلَهُ النَّفْسَ وَلَكِنْ ائْتُوا عِيسَى عَبْدَ اللَّهِ وَرَسُولَهُ وَرُوحَ اللَّهِ وَكَلِمَتَهُ ، قَالَ : فَيَأْتُونَ عِيسَى ، فَيَقُولُ : لَسْتُ هُنَاكُمْ وَلَكِنْ ائْتُوا مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَبْدًا غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ ، فَيَأْتُونِي ، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ ، فَيُؤْذَنُ لِي عَلَيْهِ فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا ، فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي ، فَيَقُولُ : ارْفَعْ مُحَمَّدُ ، وَقُلْ : يُسْمَعْ ، وَاشْفَعْ تُشَفَّعْ ، وَسَلْ تُعْطَ ، قَالَ : فَأَرْفَعُ رَأْسِي فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ ثُمَّ أَشْفَعُ ، فَيَحُدُّ لِي حَدًّا ، فَأَخْرُجُ ، فَأُدْخِلُهُمُ الْجَنَّةَ ، قَالَ قَتَادَةُ وَسَمِعْتُهُ أَيْضًا ، يَقُولُ : فَأَخْرُجُ ، فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ ، ثُمَّ أَعُودُ الثَّانِيَةَ ، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ فَيُؤْذَنُ لِي عَلَيْهِ فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي ، ثُمَّ يَقُولُ : ارْفَعْ مُحَمَّدُ وَقُلْ يُسْمَعْ ، وَاشْفَعْ تُشَفَّعْ ، وَسَلْ تُعْطَ ، قَالَ : فَأَرْفَعُ رَأْسِي ، فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ ، قَالَ : ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا ، فَأَخْرُجُ فَأُدْخِلُهُمُ الْجَنَّةَ ، قَالَ قَتَادَةُ وَسَمِعْتُهُ ، يَقُولُ : فَأَخْرُجُ فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ ، ثُمَّ أَعُودُ الثَّالِثَةَ ، فَأَسْتَأْذِنُ عَلَى رَبِّي فِي دَارِهِ ، فَيُؤْذَنُ لِي عَلَيْهِ ، فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي ، ثُمَّ يَقُولُ : ارْفَعْ مُحَمَّدُ وَقُلْ يُسْمَعْ ، وَاشْفَعْ تُشَفَّعْ ، وَسَلْ تُعْطَهْ ، قَالَ : فَأَرْفَعُ رَأْسِي ، فَأُثْنِي عَلَى رَبِّي بِثَنَاءٍ وَتَحْمِيدٍ يُعَلِّمُنِيهِ ، قَالَ : ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا ، فَأَخْرُجُ ، فَأُدْخِلُهُمُ الْجَنَّةَ ، قَالَ قَتَادَةُ وَقَدْ سَمِعْتُهُ ، يَقُولُ : فَأَخْرُجُ ، فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ حَتَّى مَا يَبْقَى فِي النَّارِ إِلَّا مَنْ حَبَسَهُ الْقُرْآنُ أَيْ وَجَبَ عَلَيْهِ الْخُلُودُ ، قَالَ : ثُمَّ تَلَا هَذِهِ الْآيَةَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا سورة الإسراء آية 79 ، قَالَ : وَهَذَا الْمَقَامُ الْمَحْمُودُ الَّذِي وُعِدَهُ نَبِيُّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " .
Narrated Anas: The Prophet said, "The believers will be kept (waiting) on the Day of Resurrection so long that they will become worried and say, "Let us ask somebody to intercede far us with our Lord so that He may relieve us from our place. Then they will go to Adam and say, 'You are Adam, the father of the people. Allah created you with His Own Hand and made you reside in His Paradise and ordered His angels to prostrate before you, and taught you the names of all things will you intercede for us with your Lord so that He may relieve us from this place of ours? Adam will say, 'I am not fit for this undertaking.' He will mention his mistakes he had committed, i.e., his eating off the tree though he had been forbidden to do so. He will add, 'Go to Noah, the first prophet sent by Allah to the people of the Earth.' The people will go to Noah who will say, 'I am not fit for this undertaking' He will mention his mistake which he had done, i.e., his asking his Lord without knowledge.' He will say (to them), 'Go to Abraham, Khalil Ar-Rahman.' They will go to Abraham who will say, 'I am not fit for this undertaking. He would mention three words by which he told a lie, and say (to them). 'Go to Moses, a slave whom Allah gave the Torah and spoke to, directly and brought near Him, for conversation.' They will go to Moses who will say, 'I am not fit for this undertaking. He will mention his mistake he made, i.e., killing a person, and will say (to them), 'Go to Jesus, Allah's slave and His Apostle, and a soul created by Him and His Word.' (Be: And it was.) They will go to Jesus who will say, 'I am not fit for this undertaking but you'd better go to Muhammad the slave whose past and future sins have been forgiven by Allah.' So they will come to me, and I will ask my Lord's permission to enter His House and then I will be permitted. When I see Him I will fall down in prostration before Him, and He will leave me (in prostration) as long as He will, and then He will say, 'O Muhammad, lift up your head and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask (for anything) for it will be granted:' Then I will raise my head and glorify my Lord with certain praises which He has taught me. Allah will put a limit for me (to intercede for a certain type of people) I will take them out and make them enter Paradise." (Qatada said: I heard Anas saying that), the Prophet said, "I will go out and take them out of Hell (Fire) and let them enter Paradise, and then I will return and ask my Lord for permission to enter His House and I will be permitted. When I will see Him I will fall down in prostration before Him and He will leave me in prostration as long as He will let me (in that state), and then He will say, 'O Muhammad, raise your head and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask, your request will be granted.' " The Prophet added, "So I will raise my head and glorify and praise Him as He has taught me. Then I will intercede and He will put a limit for me (to intercede for a certain type of people). I will take them out and let them enter Paradise." (Qatada added: I heard Anas saying that) the Prophet said, 'I will go out and take them out of Hell (Fire) and let them enter Paradise, and I will return for the third time and will ask my Lord for permission to enter His house, and I will be allowed to enter. When I see Him, I will fall down in prostration before Him, and will remain in prostration as long as He will, and then He will say, 'Raise your head, O Muhammad, and speak, for you will be listened to, and intercede, for your intercession will be accepted, and ask, for your request will be granted.' So I will raise my head and praise Allah as He has taught me and then I will intercede and He will put a limit for me (to intercede for a certain type of people). I will take them out and let them enter Paradise." (Qatada said: I heard Anas saying that) the Prophet said, "So I will go out and take them out of Hell (Fire) and let them enter Paradise, till none will remain in the Fire except those whom Quran will imprison (i.e., those who are destined for eternal life in the fire)." The narrator then recited the Verse:-- "It may be that your Lord will raise you to a Station of Praise and Glory.' (17.79) The narrator added: This is the Station of Praise and Glory which Allah has promised to your Prophet.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The Maqam Mahmood (Praiseworthy Station) is an exalted and lofty rank that will be granted exclusively to our Noble Messenger sallallahu alayhi wa sallam.
In one narration, it is mentioned that at this station, all the former and latter generations will envy him.
In the narration above, the mention of the House of Allah has come.
By "house" is meant Paradise; the attribution is for honor, just as in "Bayt Allah" (the House of Allah).
The author of Misbah (al-Masabih) has said: The translation is thus: I will seek permission from my Master when I am in His house, that is, Paradise.
Here, by "house" is meant that special place where Allah Ta'ala will manifest His glory at that time; it is the Exalted Throne (Arsh al-Mu'alla), and the Companions (radi Allahu anhum) have called the Throne the House of Allah.
A statement of a Companion is: "And the place of Allah is the highest and most exalted" (Wahidi).
In the hadith, the mention of the Shin (saq) for Allah is as it is stated; it is obligatory to have faith in it without interpretation (ta'wil).
Referring its reality to Allah is the way of the Salaf (pious predecessors).
Similarly, the mention of taking out a handful (mutt) of the people of the Fire and admitting them into Paradise is true, just as Allah Ta'ala is the Lord of all the worlds, so is His handful; the details of which are beyond our intellects.
What is the measure of Allah's handful?
Very fortunate indeed will be those inhabitants of Hell who, coming into Allah's handful, will be saved from Hell and admitted into Paradise.
Hafiz Sahib narrates: "La tudhammun fi ru'yatihi" — with dammah on the ta and shaddah on the mim — its meaning is: you will not crowd together to see Him in one direction, nor will some of you be joined to others. Its meaning with the fatha on the ta is also the same. The original is "la tadhammun" with two ta's; one ta has been omitted for lightness. The meaning is that you will be able to see Him from every direction; there will be no crowding, just as is the scene when the moon is sighted.
By the word "taghut" are meant devils, idols, and the leaders of misguidance and error.
By the trace of prostration (athar al-sujud) is meant the face or all the limbs of prostration. Qadi Iyad said: This indicates that by the trace of prostration is meant specifically the face.
At the end of the hadith, there is mention of the last fortunate person who will enter Paradise last and attain delight.
May Allah Ta'ala grant all the readers of Sahih Bukhari, men and women, entry into Paradise and save everyone from Hell. Ameen.
Allahumma inna nas'aluka al-jannah wa na'udhu bika min al-nar, fa-taqabbal du'a'ana ya Rabb al-'alamin. Ameen!
The Maqam Mahmood (Praiseworthy Station) is an exalted and lofty rank that will be granted exclusively to our Noble Messenger sallallahu alayhi wa sallam.
In one narration, it is mentioned that at this station, all the former and latter generations will envy him.
In the narration above, the mention of the House of Allah has come.
By "house" is meant Paradise; the attribution is for honor, just as in "Bayt Allah" (the House of Allah).
The author of Misbah (al-Masabih) has said: The translation is thus: I will seek permission from my Master when I am in His house, that is, Paradise.
Here, by "house" is meant that special place where Allah Ta'ala will manifest His glory at that time; it is the Exalted Throne (Arsh al-Mu'alla), and the Companions (radi Allahu anhum) have called the Throne the House of Allah.
A statement of a Companion is: "And the place of Allah is the highest and most exalted" (Wahidi).
In the hadith, the mention of the Shin (saq) for Allah is as it is stated; it is obligatory to have faith in it without interpretation (ta'wil).
Referring its reality to Allah is the way of the Salaf (pious predecessors).
Similarly, the mention of taking out a handful (mutt) of the people of the Fire and admitting them into Paradise is true, just as Allah Ta'ala is the Lord of all the worlds, so is His handful; the details of which are beyond our intellects.
What is the measure of Allah's handful?
Very fortunate indeed will be those inhabitants of Hell who, coming into Allah's handful, will be saved from Hell and admitted into Paradise.
Hafiz Sahib narrates: "La tudhammun fi ru'yatihi" — with dammah on the ta and shaddah on the mim — its meaning is: you will not crowd together to see Him in one direction, nor will some of you be joined to others. Its meaning with the fatha on the ta is also the same. The original is "la tadhammun" with two ta's; one ta has been omitted for lightness. The meaning is that you will be able to see Him from every direction; there will be no crowding, just as is the scene when the moon is sighted.
By the word "taghut" are meant devils, idols, and the leaders of misguidance and error.
By the trace of prostration (athar al-sujud) is meant the face or all the limbs of prostration. Qadi Iyad said: This indicates that by the trace of prostration is meant specifically the face.
At the end of the hadith, there is mention of the last fortunate person who will enter Paradise last and attain delight.
May Allah Ta'ala grant all the readers of Sahih Bukhari, men and women, entry into Paradise and save everyone from Hell. Ameen.
Allahumma inna nas'aluka al-jannah wa na'udhu bika min al-nar, fa-taqabbal du'a'ana ya Rabb al-'alamin. Ameen!
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7440
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to this hadith, the "Maqam Mahmood" (Praiseworthy Station) refers to the station of intercession (shafa‘ah), as the Prophet sallallahu alayhi wa sallam himself has explained. Thus, Sayyiduna Abu Hurayrah radi Allahu anhu reports that someone asked the Messenger of Allah sallallahu alayhi wa sallam about the Maqam Mahmood, and he sallallahu alayhi wa sallam replied:
“It refers to the station of intercession.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3137)
Overall, it refers to such a rank that all people will begin to praise the Messenger of Allah sallallahu alayhi wa sallam; thus, even at the time of intercession, the praise of the Messenger of Allah sallallahu alayhi wa sallam will continue.
➋
There are other explanations of the Maqam Mahmood as well, for example:
In the final days of the Noble Prophet sallallahu alayhi wa sallam, Allah Ta‘ala granted him such a station that people were constantly praising him.
Another is that in Paradise there is a lofty station whose very name is Maqam Mahmood, and that will be granted to you sallallahu alayhi wa sallam.
This intercession refers to the Greatest Intercession (Shafa‘ah ‘Uzma), which is exclusive to the Messenger of Allah sallallahu alayhi wa sallam.
➌
Although, due to brevity, intercession is not mentioned in this hadith, some hadith scholars have objected that there is a lack of correspondence between the beginning and end of this hadith, because at the start it is mentioned that people will come to the Messenger of Allah sallallahu alayhi wa sallam in the Plain of Gathering (Mahshar) and will seek intercession, saying, “Let our reckoning be done, we are in severe distress,” while at the end there is mention of people being taken out from Hellfire.
Hafiz Ibn Hajar rahimahullah has also considered this a strong objection.
(Fath al-Bari: 11/437)
The author of Sharh ‘Aqidah Tahawiyyah has also expressed surprise that the noble Imams mention this hadith through various chains, but do not mention the Greatest Intercession (Shafa‘ah ‘Uzma) and Allah Ta‘ala coming to judge between the people, even though the purpose of this hadith is to explain the Greatest Intercession and its details.
In reality, the aim of the noble Imams was to refute the Mu‘tazilah and Khawarij, who say that the people of major sins (Ahl al-Kaba’ir) will not be taken out of Hellfire, so they sufficed with only this subject.
(Sharh al-‘Aqidah al-Tahawiyyah: 255)
The details of this intercession are found in the “Hadith of the Trumpet” (Hadith al-Sur), which Imam Ibn Jarir rahimahullah has mentioned in his Tafsir.
This hadith removes all objections.
Although its chain is weak, in light of other supporting evidences, it is valid as proof for removing the aforementioned objection.
(Sharh Kitab al-Tawhid by al-Ghunayman: 2/139)
➍
Imam al-Bukhari rahimahullah has established from this hadith the vision of Allah (ru’yat Allah), while the Mu‘tazilah do not accept it.
This hadith explicitly states that the Messenger of Allah sallallahu alayhi wa sallam will seek permission to be present at the Court of Allah Ta‘ala, and when he sallallahu alayhi wa sallam is granted permission, upon seeing Allah Ta‘ala, he will fall into prostration.
This is mentioned three times in this hadith.
It is thus known that the Messenger of Allah sallallahu alayhi wa sallam will see Allah Ta‘ala with his open eyes and will prostrate before Him.
(Sharh Kitab al-Tawhid by al-Ghunayman: 2/137)
➊
According to this hadith, the "Maqam Mahmood" (Praiseworthy Station) refers to the station of intercession (shafa‘ah), as the Prophet sallallahu alayhi wa sallam himself has explained. Thus, Sayyiduna Abu Hurayrah radi Allahu anhu reports that someone asked the Messenger of Allah sallallahu alayhi wa sallam about the Maqam Mahmood, and he sallallahu alayhi wa sallam replied:
“It refers to the station of intercession.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3137)
Overall, it refers to such a rank that all people will begin to praise the Messenger of Allah sallallahu alayhi wa sallam; thus, even at the time of intercession, the praise of the Messenger of Allah sallallahu alayhi wa sallam will continue.
➋
There are other explanations of the Maqam Mahmood as well, for example:
In the final days of the Noble Prophet sallallahu alayhi wa sallam, Allah Ta‘ala granted him such a station that people were constantly praising him.
Another is that in Paradise there is a lofty station whose very name is Maqam Mahmood, and that will be granted to you sallallahu alayhi wa sallam.
This intercession refers to the Greatest Intercession (Shafa‘ah ‘Uzma), which is exclusive to the Messenger of Allah sallallahu alayhi wa sallam.
➌
Although, due to brevity, intercession is not mentioned in this hadith, some hadith scholars have objected that there is a lack of correspondence between the beginning and end of this hadith, because at the start it is mentioned that people will come to the Messenger of Allah sallallahu alayhi wa sallam in the Plain of Gathering (Mahshar) and will seek intercession, saying, “Let our reckoning be done, we are in severe distress,” while at the end there is mention of people being taken out from Hellfire.
Hafiz Ibn Hajar rahimahullah has also considered this a strong objection.
(Fath al-Bari: 11/437)
The author of Sharh ‘Aqidah Tahawiyyah has also expressed surprise that the noble Imams mention this hadith through various chains, but do not mention the Greatest Intercession (Shafa‘ah ‘Uzma) and Allah Ta‘ala coming to judge between the people, even though the purpose of this hadith is to explain the Greatest Intercession and its details.
In reality, the aim of the noble Imams was to refute the Mu‘tazilah and Khawarij, who say that the people of major sins (Ahl al-Kaba’ir) will not be taken out of Hellfire, so they sufficed with only this subject.
(Sharh al-‘Aqidah al-Tahawiyyah: 255)
The details of this intercession are found in the “Hadith of the Trumpet” (Hadith al-Sur), which Imam Ibn Jarir rahimahullah has mentioned in his Tafsir.
This hadith removes all objections.
Although its chain is weak, in light of other supporting evidences, it is valid as proof for removing the aforementioned objection.
(Sharh Kitab al-Tawhid by al-Ghunayman: 2/139)
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Imam al-Bukhari rahimahullah has established from this hadith the vision of Allah (ru’yat Allah), while the Mu‘tazilah do not accept it.
This hadith explicitly states that the Messenger of Allah sallallahu alayhi wa sallam will seek permission to be present at the Court of Allah Ta‘ala, and when he sallallahu alayhi wa sallam is granted permission, upon seeing Allah Ta‘ala, he will fall into prostration.
This is mentioned three times in this hadith.
It is thus known that the Messenger of Allah sallallahu alayhi wa sallam will see Allah Ta‘ala with his open eyes and will prostrate before Him.
(Sharh Kitab al-Tawhid by al-Ghunayman: 2/137)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7440
