صحيح البخاري
Bukhari
كتاب التوحيدThe Book of Tauhid (Islamic Monotheism)
بَابُ قَوْلِهِ: {وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا} :Chapter. The Statement of Allah: “... And to Musa (Moses) Allah spoke directly.” (V.4:164)
Hadith 7516
اُردوEn
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا هِشَامٌ ، حَدَّثَنَا قَتَادَةُ ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يُجْمَعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ ، فَيَقُولُونَ : لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا فَيُرِيحُنَا مِنْ مَكَانِنَا هَذَا ، فَيَأْتُونَ آدَمَ ، فَيَقُولُونَ : لَهُ أَنْتَ آدَمُ أَبُو الْبَشَرِ خَلَقَكَ اللَّهُ بِيَدِهِ ، وَأَسْجَدَ لَكَ الْمَلَائِكَةَ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ ، فَاشْفَعْ لَنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا ، فَيَقُولُ لَهُمْ : لَسْتُ هُنَاكُمْ ، فَيَذْكُرُ لَهُمْ خَطِيئَتَهُ الَّتِي أَصَابَ " .
Narrated Anas: Allah's Apostle said, "The believers will be assembled on the Day of Resurrection and they will say, 'Let us look for someone to intercede for us with our Lord so that He may relieve us from this place of ours.' So they will go to Adam and say, 'You are Adam, the father of mankind, and Allah created you with His Own Hands and ordered the Angels to prostrate before you, and He taught you the names of all things; so please intercede for us with our Lord so that He may relieve us.' Adam will say, to them, 'I am not fit for that,' and then he will mention to them his mistake which he has committed.' "
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This hadith is concise, and within it there is an indication towards another narration in which it is mentioned that at that time Adam (alayhis salam) will say: "You should go to Musa (alayhis salam), for he is such a servant whom Allah spoke to and to whom He granted the Torah." It has also been mentioned above that it was said: "Go to Musa, for Allah granted him the Torah and spoke to him." From this, the purpose of the chapter is established.
This hadith is concise, and within it there is an indication towards another narration in which it is mentioned that at that time Adam (alayhis salam) will say: "You should go to Musa (alayhis salam), for he is such a servant whom Allah spoke to and to whom He granted the Torah." It has also been mentioned above that it was said: "Go to Musa, for Allah granted him the Torah and spoke to him." From this, the purpose of the chapter is established.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7516
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated this hadith with extreme brevity.
He has alluded to another narration which has already been mentioned previously; its wording is as follows:
"People will go to Ibrahim alayhis salam, and he will direct them to go to Musa alayhis salam because Allah gave him the Torah, spoke to him, and brought him near for confidential discourse."
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
➋
From this hadith, the attribute of speech (kalam) of Allah the Exalted is established. This is intended as a refutation of the Mu'tazilah, who interpret the divine speech metaphorically, because in this hadith it is stated that Allah the Exalted granted Musa alayhis salam the honor of direct speech, and this conversation took place without any intermediary or interpreter.
And Allah knows best.
➊
Imam Bukhari rahimahullah has narrated this hadith with extreme brevity.
He has alluded to another narration which has already been mentioned previously; its wording is as follows:
"People will go to Ibrahim alayhis salam, and he will direct them to go to Musa alayhis salam because Allah gave him the Torah, spoke to him, and brought him near for confidential discourse."
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
➋
From this hadith, the attribute of speech (kalam) of Allah the Exalted is established. This is intended as a refutation of the Mu'tazilah, who interpret the divine speech metaphorically, because in this hadith it is stated that Allah the Exalted granted Musa alayhis salam the honor of direct speech, and this conversation took place without any intermediary or interpreter.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7516
Maulana Dawood Raz
Hadith Commentary:
This hadith has already been mentioned earlier in the Book of Tafsir.
It is brought here because it contains mention of the Hand of Allah, exalted is He.
In another hadith, it is stated that Allah, exalted is He, created three things with His blessed Hand.
He wrote the Torah with His Hand.
He fashioned the form of Adam with His Hand.
He created the lote tree (al-‘idhan) with His Hand.
This hadith has already been mentioned earlier in the Book of Tafsir.
It is brought here because it contains mention of the Hand of Allah, exalted is He.
In another hadith, it is stated that Allah, exalted is He, created three things with His blessed Hand.
He wrote the Torah with His Hand.
He fashioned the form of Adam with His Hand.
He created the lote tree (al-‘idhan) with His Hand.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7410
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
This hadith is famous by the name "Hadith of Intercession."
Imam al-Bukhari rahimahullah has mentioned it at several places, both in detail and in summary.
Previously, this hadith has appeared in the Book of Tafsir, number: 4476.
At this place, this hadith has been brought to establish the attribute of "Hand" (Yad) for Allah Ta'ala; thus, in it, there is mention of Allah Ta'ala creating Adam alayhis salam with His own hand, and this has been counted as a distinction for Adam alayhis salam.
2.
From this hadith, it is clearly known that the apparent meaning of "Yad" (hand) is intended in reality.
If here the figurative meaning of "power" is taken, then no distinction remains for Adam alayhis salam, because all other creation has also been created by Allah Ta'ala with His power.
3.
Hafiz Ibn Hajar rahimahullah, while explaining this hadith, has quoted the statements of some Ash'ari Imams and has mentioned about twenty-five meanings of this word from the lexicon, but in light of the texts that have been transmitted in this regard, he has interpreted it, and they take the attribute of "Yad" to mean "blessing" and "power." However, these meanings for the attribute of "Yad" are not established from the Imams of the Salaf.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/305)
4.
It should be clear that the doctrine of the people of interpretation (Ahl al-Ta'wil) regarding the attributes of Allah Ta'ala is false, and the most interpretations in the attributes are found among the Ash'aris, who consider themselves followers of Abu al-Hasan al-Ash'ari. But unfortunately, the later Ash'aris could not fulfill the right of following their Imam in the true sense. Thus, the life of Abu al-Hasan al-Ash'ari regarding creed consists of three stages.
©.
The first stage is that of I'tizal.
He adhered to the position of the Mu'tazilah for forty years.
He would debate in support of it and present it with great emphasis.
©.
He retracted from the doctrine of the Mu'tazilah and adopted a position between pure I'tizal and pure Sunnah.
This was the methodology of Abu Muhammad ibn Abdillah ibn Sa'id ibn Kullab, and he became a follower of it.
©.
The third and final stage is that he retracted from all those doctrines and adopted a creed based purely on the Book and the Sunnah, and in this regard, he authored a standard book (al-Ibanah 'an Usul al-Diyanah) and presented his position.
Unfortunately, the later Ash'aris adopted the second stage chosen by him and held fast to the approach of interpretation (ta'wil) in most of the attributes.
In this regard, they affirm only seven attributes without interpretation:
They are the attributes of life, knowledge, power, speech, will, hearing, and sight.
Even in affirming these attributes, there is some deviation from Ahl al-Sunnah.
5.
The majority of the commentators of Sahih al-Bukhari are related to the Ash'aris, so they adopt the path of interpretation regarding the attributes.
Regarding the attribute of "Yad" as well, they interpret it to mean "power" and "blessing," whereas what is meant is real hands, which also have fingers, but these hands are not like the hands of the creation.
1.
This hadith is famous by the name "Hadith of Intercession."
Imam al-Bukhari rahimahullah has mentioned it at several places, both in detail and in summary.
Previously, this hadith has appeared in the Book of Tafsir, number: 4476.
At this place, this hadith has been brought to establish the attribute of "Hand" (Yad) for Allah Ta'ala; thus, in it, there is mention of Allah Ta'ala creating Adam alayhis salam with His own hand, and this has been counted as a distinction for Adam alayhis salam.
2.
From this hadith, it is clearly known that the apparent meaning of "Yad" (hand) is intended in reality.
If here the figurative meaning of "power" is taken, then no distinction remains for Adam alayhis salam, because all other creation has also been created by Allah Ta'ala with His power.
3.
Hafiz Ibn Hajar rahimahullah, while explaining this hadith, has quoted the statements of some Ash'ari Imams and has mentioned about twenty-five meanings of this word from the lexicon, but in light of the texts that have been transmitted in this regard, he has interpreted it, and they take the attribute of "Yad" to mean "blessing" and "power." However, these meanings for the attribute of "Yad" are not established from the Imams of the Salaf.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/305)
4.
It should be clear that the doctrine of the people of interpretation (Ahl al-Ta'wil) regarding the attributes of Allah Ta'ala is false, and the most interpretations in the attributes are found among the Ash'aris, who consider themselves followers of Abu al-Hasan al-Ash'ari. But unfortunately, the later Ash'aris could not fulfill the right of following their Imam in the true sense. Thus, the life of Abu al-Hasan al-Ash'ari regarding creed consists of three stages.
©.
The first stage is that of I'tizal.
He adhered to the position of the Mu'tazilah for forty years.
He would debate in support of it and present it with great emphasis.
©.
He retracted from the doctrine of the Mu'tazilah and adopted a position between pure I'tizal and pure Sunnah.
This was the methodology of Abu Muhammad ibn Abdillah ibn Sa'id ibn Kullab, and he became a follower of it.
©.
The third and final stage is that he retracted from all those doctrines and adopted a creed based purely on the Book and the Sunnah, and in this regard, he authored a standard book (al-Ibanah 'an Usul al-Diyanah) and presented his position.
Unfortunately, the later Ash'aris adopted the second stage chosen by him and held fast to the approach of interpretation (ta'wil) in most of the attributes.
In this regard, they affirm only seven attributes without interpretation:
They are the attributes of life, knowledge, power, speech, will, hearing, and sight.
Even in affirming these attributes, there is some deviation from Ahl al-Sunnah.
5.
The majority of the commentators of Sahih al-Bukhari are related to the Ash'aris, so they adopt the path of interpretation regarding the attributes.
Regarding the attribute of "Yad" as well, they interpret it to mean "power" and "blessing," whereas what is meant is real hands, which also have fingers, but these hands are not like the hands of the creation.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7410
Maulana Dawood Raz
Hadith Commentary:
In other chains of transmission of this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said that Allah, the Exalted, will say to me: "Bring out from the Hellfire anyone who has in his heart faith equal to a grain of barley or even a mustard seed."
From this, the purpose of the chapter is established.
From this, the permission for intercession (shafa‘ah) is also proven, which will be granted to the Noble Messenger (sallallahu alayhi wa sallam) after he remains in prostration beneath the Throne for an unknown period.
He (sallallahu alayhi wa sallam) will be so concerned for his ummah that as long as even a single sinful monotheist Muslim remains in Hellfire, he will continue to seek permission for intercession.
May Allah, the Exalted, on the Day of Resurrection, grant every believing Muslim and all of us readers of Bukhari the intercession of His beloved (sallallahu alayhi wa sallam). Ameen, O Lord of the worlds.
It is also clearly established that on the Day of Resurrection, Allah, the Exalted, will be so pleased with His Noble Messenger (sallallahu alayhi wa sallam) that He will accept every one of his intercessions, and through his intercession, will grant salvation from Hellfire to every monotheist Muslim—even to the one who has in his heart faith equal to a mustard seed or even less.
O Allah! Grant all of us readers of Sahih Bukhari the intercession of Your beloved (sallallahu alayhi wa sallam) on the Day of Judgment. Those people such as the Jahmiyyah, Mu‘tazilah, and others who deny the speech of Allah are also thoroughly refuted by this hadith.
Anas ibn Malik (radi Allahu anhu) was the servant of the Prophet (sallallahu alayhi wa sallam) from the tribe of Khazraj.
He served the Noble Messenger (sallallahu alayhi wa sallam) for ten years.
During the caliphate of Umar (radi Allahu anhu), he went to Basrah.
He passed away in Basrah in the year 91 AH at the age of 103, leaving behind one hundred male and female offspring, and was the last of the Companions to die there.
Radi Allahu anhu wa ardah.
In other chains of transmission of this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said that Allah, the Exalted, will say to me: "Bring out from the Hellfire anyone who has in his heart faith equal to a grain of barley or even a mustard seed."
From this, the purpose of the chapter is established.
From this, the permission for intercession (shafa‘ah) is also proven, which will be granted to the Noble Messenger (sallallahu alayhi wa sallam) after he remains in prostration beneath the Throne for an unknown period.
He (sallallahu alayhi wa sallam) will be so concerned for his ummah that as long as even a single sinful monotheist Muslim remains in Hellfire, he will continue to seek permission for intercession.
May Allah, the Exalted, on the Day of Resurrection, grant every believing Muslim and all of us readers of Bukhari the intercession of His beloved (sallallahu alayhi wa sallam). Ameen, O Lord of the worlds.
It is also clearly established that on the Day of Resurrection, Allah, the Exalted, will be so pleased with His Noble Messenger (sallallahu alayhi wa sallam) that He will accept every one of his intercessions, and through his intercession, will grant salvation from Hellfire to every monotheist Muslim—even to the one who has in his heart faith equal to a mustard seed or even less.
O Allah! Grant all of us readers of Sahih Bukhari the intercession of Your beloved (sallallahu alayhi wa sallam) on the Day of Judgment. Those people such as the Jahmiyyah, Mu‘tazilah, and others who deny the speech of Allah are also thoroughly refuted by this hadith.
Anas ibn Malik (radi Allahu anhu) was the servant of the Prophet (sallallahu alayhi wa sallam) from the tribe of Khazraj.
He served the Noble Messenger (sallallahu alayhi wa sallam) for ten years.
During the caliphate of Umar (radi Allahu anhu), he went to Basrah.
He passed away in Basrah in the year 91 AH at the age of 103, leaving behind one hundred male and female offspring, and was the last of the Companions to die there.
Radi Allahu anhu wa ardah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7510
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
This hadith has already been mentioned earlier (7410, 7440).
We have answered there the objection that its beginning does not correspond with its ending, because in the beginning it is stated that those seeking intercession from the Messenger of Allah (sallallahu alayhi wa sallam) are the general people, whereas the intercession is being made specifically for this Ummah. Also, the request for this intercession was to remove the fear and terror of the Day of Resurrection, whereas in this narration there is mention of people being taken out from Hellfire. We have answered there that this hadith is concise, and it suffices with mentioning the intercession for the Ummah of Muhammad (sallallahu alayhi wa sallam) only.
The reality is that the Messenger of Allah (sallallahu alayhi wa sallam) will be granted permission to intercede, as Allah, the Exalted, has promised him.
That will be for the removal of fear and terror on the Day of Resurrection.
This is the unique distinction of the Praiseworthy Station (Maqam Mahmood), in which no other prophet shares with Muhammad (sallallahu alayhi wa sallam). Regarding taking people out from Hellfire, other prophets (alayhimussalam), and even the righteous of the Ummah, will also intercede.
In this hadith, it is mentioned that Allah, the Exalted, will say to the Messenger of Allah (sallallahu alayhi wa sallam): "Bring out from the Fire whoever has in his heart faith equal to a mustard seed."
➋
Imam Bukhari (rahimahullah) has established from this that on the Day of Resurrection, Allah, the Exalted, will speak to His prophets (alayhimussalam). However, the Jahmiyyah and the Mu'tazilah do not accept this.
They say that speaking with voice and letters is a characteristic of bodies, from which Allah, the Exalted, is pure.
Imam Bukhari (rahimahullah) has thoroughly refuted them with this hadith, that the speech of Allah, the Exalted, is real and does not resemble the speech of the creation, and the speech of Allah, the Exalted, is not limited to the Noble Qur'an; rather, it is uncreated.
May Allah, the Exalted, grant us the intercession of the Messenger of Allah (sallallahu alayhi wa sallam) on the Day of Resurrection, and gather us all under his banner.
Ameen, O Lord of the worlds.
➊
This hadith has already been mentioned earlier (7410, 7440).
We have answered there the objection that its beginning does not correspond with its ending, because in the beginning it is stated that those seeking intercession from the Messenger of Allah (sallallahu alayhi wa sallam) are the general people, whereas the intercession is being made specifically for this Ummah. Also, the request for this intercession was to remove the fear and terror of the Day of Resurrection, whereas in this narration there is mention of people being taken out from Hellfire. We have answered there that this hadith is concise, and it suffices with mentioning the intercession for the Ummah of Muhammad (sallallahu alayhi wa sallam) only.
The reality is that the Messenger of Allah (sallallahu alayhi wa sallam) will be granted permission to intercede, as Allah, the Exalted, has promised him.
That will be for the removal of fear and terror on the Day of Resurrection.
This is the unique distinction of the Praiseworthy Station (Maqam Mahmood), in which no other prophet shares with Muhammad (sallallahu alayhi wa sallam). Regarding taking people out from Hellfire, other prophets (alayhimussalam), and even the righteous of the Ummah, will also intercede.
In this hadith, it is mentioned that Allah, the Exalted, will say to the Messenger of Allah (sallallahu alayhi wa sallam): "Bring out from the Fire whoever has in his heart faith equal to a mustard seed."
➋
Imam Bukhari (rahimahullah) has established from this that on the Day of Resurrection, Allah, the Exalted, will speak to His prophets (alayhimussalam). However, the Jahmiyyah and the Mu'tazilah do not accept this.
They say that speaking with voice and letters is a characteristic of bodies, from which Allah, the Exalted, is pure.
Imam Bukhari (rahimahullah) has thoroughly refuted them with this hadith, that the speech of Allah, the Exalted, is real and does not resemble the speech of the creation, and the speech of Allah, the Exalted, is not limited to the Noble Qur'an; rather, it is uncreated.
May Allah, the Exalted, grant us the intercession of the Messenger of Allah (sallallahu alayhi wa sallam) on the Day of Resurrection, and gather us all under his banner.
Ameen, O Lord of the worlds.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7510
Maulana Dawood Raz
Hadith Commentary:
Here, the intercession (shafa‘ah) referred to is that intercession in which the Prophet sallallahu alayhi wa sallam, upon hearing the news of the people of Hellfire, will say, “My ummah, my ummah.”
Then he will bring out from Hell all those in whose hearts there is even a mustard seed’s weight of faith.
However, the intercession that will be for taking people from the Plain of Gathering (Mahshar) to Paradise will first be granted to those who will enter Paradise without any reckoning.
Then, after them, to those who will enter Paradise after reckoning.
Qadi ‘Iyad said that there will be five types of intercessions:
The first is to grant relief from the hardships of the Gathering; this is exclusive to our Prophet sallallahu alayhi wa sallam.
This is called the Greatest Intercession (Shafa‘at ‘Uzma), and the Praiseworthy Station (Maqam Mahmood) is also the name of this rank.
The second intercession is to take some people into Paradise without reckoning; the third is, after reckoning, to take those who are deserving of punishment into Paradise without punishment.
The fourth intercession is for those sinners who have been cast into Hell, to bring them out.
The fifth intercession will be for the elevation of the ranks of the people of Paradise.
The slips (zallat) of the noble Prophets that they mentioned about themselves are such slips that have already been forgiven by Allah, but still, the status of the great ones is indeed great, and Allah the Exalted has the right—if He wills—to call them to account for those slips.
Because of this danger, the noble Prophets gave the answers that are mentioned in this hadith.
The final matter was settled upon the Prophet sallallahu alayhi wa sallam.
That is the Praiseworthy Station (Maqam Mahmood) which Allah granted to him.
﴿‘It may be that your Lord will raise you to a Praiseworthy Station’﴾ (: Bani Isra’il: 76)
Those whom the Qur’an has declared to be barred from Hell forever are the polytheists (mushrikin).
﴿Indeed, Allah does not forgive that partners be associated with Him﴾ (: al-Nisa’: 47)
‘Isa alayhis salam considered only the Prophet sallallahu alayhi wa sallam worthy of intercession.
Hafiz Ibn Hajar, at this point, says:
ثم احتج عیسیٰ بأنه صاحب الشفاعة لأنه قد غفرله ماتقدم من ذنبه وما تأخر بمعنی أن اللہ أخبر أنه لا یواخذہ بذنبه لو وقع منه و هذا من النفائس التي فتح اللہ بها في فتح الباري فللہ الحمد۔
That is, this is because Allah Ta‘ala has forgiven all the previous and later sins of the Prophet sallallahu alayhi wa sallam.
In this sense, indeed Allah Ta‘ala has already informed him that if any sin were to occur from him, Allah would not call him to account for it.
Therefore, the station of intercession is, in reality, only for him.
This is a most precious clarification which Allah, by His grace, opened in Fath al-Bari (Fath al-Bari).
Here, the intercession (shafa‘ah) referred to is that intercession in which the Prophet sallallahu alayhi wa sallam, upon hearing the news of the people of Hellfire, will say, “My ummah, my ummah.”
Then he will bring out from Hell all those in whose hearts there is even a mustard seed’s weight of faith.
However, the intercession that will be for taking people from the Plain of Gathering (Mahshar) to Paradise will first be granted to those who will enter Paradise without any reckoning.
Then, after them, to those who will enter Paradise after reckoning.
Qadi ‘Iyad said that there will be five types of intercessions:
The first is to grant relief from the hardships of the Gathering; this is exclusive to our Prophet sallallahu alayhi wa sallam.
This is called the Greatest Intercession (Shafa‘at ‘Uzma), and the Praiseworthy Station (Maqam Mahmood) is also the name of this rank.
The second intercession is to take some people into Paradise without reckoning; the third is, after reckoning, to take those who are deserving of punishment into Paradise without punishment.
The fourth intercession is for those sinners who have been cast into Hell, to bring them out.
The fifth intercession will be for the elevation of the ranks of the people of Paradise.
The slips (zallat) of the noble Prophets that they mentioned about themselves are such slips that have already been forgiven by Allah, but still, the status of the great ones is indeed great, and Allah the Exalted has the right—if He wills—to call them to account for those slips.
Because of this danger, the noble Prophets gave the answers that are mentioned in this hadith.
The final matter was settled upon the Prophet sallallahu alayhi wa sallam.
That is the Praiseworthy Station (Maqam Mahmood) which Allah granted to him.
﴿‘It may be that your Lord will raise you to a Praiseworthy Station’﴾ (: Bani Isra’il: 76)
Those whom the Qur’an has declared to be barred from Hell forever are the polytheists (mushrikin).
﴿Indeed, Allah does not forgive that partners be associated with Him﴾ (: al-Nisa’: 47)
‘Isa alayhis salam considered only the Prophet sallallahu alayhi wa sallam worthy of intercession.
Hafiz Ibn Hajar, at this point, says:
ثم احتج عیسیٰ بأنه صاحب الشفاعة لأنه قد غفرله ماتقدم من ذنبه وما تأخر بمعنی أن اللہ أخبر أنه لا یواخذہ بذنبه لو وقع منه و هذا من النفائس التي فتح اللہ بها في فتح الباري فللہ الحمد۔
That is, this is because Allah Ta‘ala has forgiven all the previous and later sins of the Prophet sallallahu alayhi wa sallam.
In this sense, indeed Allah Ta‘ala has already informed him that if any sin were to occur from him, Allah would not call him to account for it.
Therefore, the station of intercession is, in reality, only for him.
This is a most precious clarification which Allah, by His grace, opened in Fath al-Bari (Fath al-Bari).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6565
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The intercession mentioned at the beginning of this hadith refers to the Greatest Intercession (Shafa‘at Kubra), which will be performed solely by the Messenger of Allah (sallallahu alayhi wa sallam), and no other prophet will have the courage to speak at that time. The slips (lapses) mentioned by the noble prophets (alayhimussalam) are not specified in this hadith; their details are mentioned in other ahadith. Although Allah, the Exalted, forgave these mistakes, the status of great people is also great. Allah, the Exalted, has the right to question them on account of these slips; therefore, the prophets (alayhimussalam), recalling their respective lapses, will not find the courage to speak before Allah, the Exalted. Ultimately, the matter will rest with the Messenger of Allah (sallallahu alayhi wa sallam). This is the Praiseworthy Station (Maqam Mahmood) which Allah, the Exalted, will grant you on the Day of Resurrection.
(2)
‘Isa (alayhis salam) considered our beloved Messenger, Muhammad (sallallahu alayhi wa sallam), worthy of the Greatest Intercession and said that all his past and future sins have been forgiven. Allah, the Exalted, has already informed you that even if any sin were to occur from you, Allah, the Exalted, would not hold you accountable for it. On this basis, the position of intercession is exclusive to you (sallallahu alayhi wa sallam). Hafiz Ibn Hajar rahimahullah says that this is a fine and subtle clarification which Allah, the Exalted, inspired me with while writing Fath al-Bari. (Fath al-Bari: 11/530)
(3)
It should be clear that there are several types of intercession, the details of which are as follows:
• Intercession to grant relief from the distress of the Plain of Gathering (Mahshar); this is called the Greatest Intercession (Shafa‘at Kubra), and it is exclusive to our Messenger, Muhammad (sallallahu alayhi wa sallam), and no other messenger will perform this intercession.
• Intercession for some people to enter Paradise without reckoning.
• Intercession for those who, after reckoning, deserve punishment, so that they may enter Paradise without being punished.
• Intercession for those who are cast into Hell, so that they may be taken out from there. At the end of this hadith, this type of intercession is mentioned.
• Intercession before Allah, the Exalted, to raise the ranks of the people of Paradise.
Except for the first type, in the remaining types of intercession, the prophets (alayhimussalam), the righteous, and the martyrs, etc., will all participate.
And Allah knows best.
(1)
The intercession mentioned at the beginning of this hadith refers to the Greatest Intercession (Shafa‘at Kubra), which will be performed solely by the Messenger of Allah (sallallahu alayhi wa sallam), and no other prophet will have the courage to speak at that time. The slips (lapses) mentioned by the noble prophets (alayhimussalam) are not specified in this hadith; their details are mentioned in other ahadith. Although Allah, the Exalted, forgave these mistakes, the status of great people is also great. Allah, the Exalted, has the right to question them on account of these slips; therefore, the prophets (alayhimussalam), recalling their respective lapses, will not find the courage to speak before Allah, the Exalted. Ultimately, the matter will rest with the Messenger of Allah (sallallahu alayhi wa sallam). This is the Praiseworthy Station (Maqam Mahmood) which Allah, the Exalted, will grant you on the Day of Resurrection.
(2)
‘Isa (alayhis salam) considered our beloved Messenger, Muhammad (sallallahu alayhi wa sallam), worthy of the Greatest Intercession and said that all his past and future sins have been forgiven. Allah, the Exalted, has already informed you that even if any sin were to occur from you, Allah, the Exalted, would not hold you accountable for it. On this basis, the position of intercession is exclusive to you (sallallahu alayhi wa sallam). Hafiz Ibn Hajar rahimahullah says that this is a fine and subtle clarification which Allah, the Exalted, inspired me with while writing Fath al-Bari. (Fath al-Bari: 11/530)
(3)
It should be clear that there are several types of intercession, the details of which are as follows:
• Intercession to grant relief from the distress of the Plain of Gathering (Mahshar); this is called the Greatest Intercession (Shafa‘at Kubra), and it is exclusive to our Messenger, Muhammad (sallallahu alayhi wa sallam), and no other messenger will perform this intercession.
• Intercession for some people to enter Paradise without reckoning.
• Intercession for those who, after reckoning, deserve punishment, so that they may enter Paradise without being punished.
• Intercession for those who are cast into Hell, so that they may be taken out from there. At the end of this hadith, this type of intercession is mentioned.
• Intercession before Allah, the Exalted, to raise the ranks of the people of Paradise.
Except for the first type, in the remaining types of intercession, the prophets (alayhimussalam), the righteous, and the martyrs, etc., will all participate.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6565
Maulana Dawood Raz
Hadith Commentary:
Those to whom you were gesturing.
On the Day of Resurrection, a conversation of the Prophet (sallallahu alayhi wa sallam) has been narrated.
From this, the purpose of the chapter is established.
Allah, exalted is He, will speak to the Prophet (sallallahu alayhi wa sallam) and other servants on the Day of Resurrection.
In this is a refutation of the Jahmiyyah and the Mu'tazilah, who deny that Allah speaks.
Those to whom you were gesturing.
On the Day of Resurrection, a conversation of the Prophet (sallallahu alayhi wa sallam) has been narrated.
From this, the purpose of the chapter is established.
Allah, exalted is He, will speak to the Prophet (sallallahu alayhi wa sallam) and other servants on the Day of Resurrection.
In this is a refutation of the Jahmiyyah and the Mu'tazilah, who deny that Allah speaks.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7509
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
This hadith is extremely concise.
The detailed hadith will be mentioned afterwards.
In this hadith, a conversation on the Day of Judgment between the Messenger of Allah (sallallahu alayhi wa sallam) and Allah, the Lord of Might and Majesty, is narrated.
On the Day of Resurrection, Allah Ta'ala will speak with His beloved, Muhammad (sallallahu alayhi wa sallam).
In this is a refutation of the Mu'tazilah and Jahmiyyah, who deny that Allah Ta'ala speaks.
Imam Bukhari rahimahullah has established the title he set forth by means of this very conversation.
This hadith is extremely concise.
The detailed hadith will be mentioned afterwards.
In this hadith, a conversation on the Day of Judgment between the Messenger of Allah (sallallahu alayhi wa sallam) and Allah, the Lord of Might and Majesty, is narrated.
On the Day of Resurrection, Allah Ta'ala will speak with His beloved, Muhammad (sallallahu alayhi wa sallam).
In this is a refutation of the Mu'tazilah and Jahmiyyah, who deny that Allah Ta'ala speaks.
Imam Bukhari rahimahullah has established the title he set forth by means of this very conversation.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7509
Maulana Dawood Raz
Hadith Commentary:
In the hadith of the chapter, it is mentioned that the believers say to Adam (alayhis salam), "And He taught you the names of all things." It is due to this relevance that Imam Bukhari (rahimahullah) has mentioned this hadith here.
Adam (alayhis salam) was taught the names of all things, and within his progeny such a capacity was created that they can observe every language in the world and can know all the names.
In the hadith of the chapter, it is mentioned that the believers say to Adam (alayhis salam), "And He taught you the names of all things." It is due to this relevance that Imam Bukhari (rahimahullah) has mentioned this hadith here.
Adam (alayhis salam) was taught the names of all things, and within his progeny such a capacity was created that they can observe every language in the world and can know all the names.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4476
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Imam Bukhari rahimahullah has a particular method in his Qur’anic exegesis: if the words of the Qur’an appear in any hadith, he presents that hadith in the style of tafsir (Qur’anic explanation).
The mention of the above narration is also from this aspect, because in this narration it is mentioned that the people of faith will say to Adam alayhis salam:
“Allah Ta’ala taught you the names of all things.”
In this connection, this hadith has been presented in the explanation of the verse:
﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾
(“And He taught Adam the names—all of them.”)
➋
It should be clear that in this hadith, the mention is of the Major Intercession (shafa‘at kubra), but the question arises that intercession for entry into Paradise is the Minor Intercession (shafa‘at sughra), whereas the mention is of the Major Intercession, i.e., that the reckoning should begin. The answer to this is that the words of the hadith:
“When I seek permission from my Lord, I will be granted permission,”
refer to the Major Intercession (shafa‘at kubra), and after that, the Minor Intercession (shafa‘at sughra) is mentioned.
(Sharh al-‘Aqidah al-Tahawiyyah, p. 163)
➌
It is also necessary to point out that among those for whom it has been decreed to remain in Hellfire forever, some are as follows:
©
Those who associate anyone with Allah in His essence, attributes, or authority.
(al-Bayyina: 6, 98)
©
And those who disobey Allah and His Messenger (sallallahu alayhi wa sallam),
and transgress the limits set by Allah.
(al-Nisa’: 14:4)
©
Those who unjustly kill a Muslim.
(al-Nisa’: 93:4)
©
Those who commit fornication and adultery.
©
Those who, displaying cowardice, flee from the battlefield.
(al-Furqan: 68/25, 69)
©
Those who live their lives in opposition to the laws of Allah.
(al-Anfal: 8:16)
➊
Imam Bukhari rahimahullah has a particular method in his Qur’anic exegesis: if the words of the Qur’an appear in any hadith, he presents that hadith in the style of tafsir (Qur’anic explanation).
The mention of the above narration is also from this aspect, because in this narration it is mentioned that the people of faith will say to Adam alayhis salam:
“Allah Ta’ala taught you the names of all things.”
In this connection, this hadith has been presented in the explanation of the verse:
﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾
(“And He taught Adam the names—all of them.”)
➋
It should be clear that in this hadith, the mention is of the Major Intercession (shafa‘at kubra), but the question arises that intercession for entry into Paradise is the Minor Intercession (shafa‘at sughra), whereas the mention is of the Major Intercession, i.e., that the reckoning should begin. The answer to this is that the words of the hadith:
“When I seek permission from my Lord, I will be granted permission,”
refer to the Major Intercession (shafa‘at kubra), and after that, the Minor Intercession (shafa‘at sughra) is mentioned.
(Sharh al-‘Aqidah al-Tahawiyyah, p. 163)
➌
It is also necessary to point out that among those for whom it has been decreed to remain in Hellfire forever, some are as follows:
©
Those who associate anyone with Allah in His essence, attributes, or authority.
(al-Bayyina: 6, 98)
©
And those who disobey Allah and His Messenger (sallallahu alayhi wa sallam),
and transgress the limits set by Allah.
(al-Nisa’: 14:4)
©
Those who unjustly kill a Muslim.
(al-Nisa’: 93:4)
©
Those who commit fornication and adultery.
©
Those who, displaying cowardice, flee from the battlefield.
(al-Furqan: 68/25, 69)
©
Those who live their lives in opposition to the laws of Allah.
(al-Anfal: 8:16)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4476
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَهْتَمُّونَ لِذَلِكَ:
They will be concerned about it (that their distress may be removed).
(2)
يُلْهَمُونَ لِذَلِكَ:
The concern to avoid this distress will be inspired in their hearts.
(3)
لَسْتُ هُنَاكُمْ:
I am not worthy of this,
this is something above my rank and status.
(4)
خَلِيلٌ:
One whose love is perfect and of the highest degree,
in which there is no deficiency or imperfection of any kind.
Benefits and Issues:
(1)
The mistake that Adam (alayhis salam) will mention
refers to the tree which he was forbidden to approach,
and he ate from it out of forgetfulness.
And the mistake that Nuh (alayhis salam) will mention
refers to interceding for his son, for which he was not permitted,
or it refers to the supplication he made for the destruction and ruin of his people,
and there was a supplication whose acceptance was certain, which he made.
And Ibrahim (alayhis salam) will mention those three occasions
when he used equivocation and indirectness.
And Musa (alayhis salam) will mention the killing of the Copt,
and Isa (alayhis salam) will mention
that in the world his followers made him into a deity,
these will merely be to divert people's attention.
The real matter is that intercession
is specific to you (sallallahu alayhi wa sallam),
therefore, no Messenger other than you will perform this task.
(2)
The status and rank of the Prophets (alayhimus salam)
is higher and loftier than all human beings; therefore, in obedience and submission to Allah, they are at the highest rank,
and their actions are found in the best manner.
Sometimes, unintentionally and unconsciously, such acts occur from them
which are beneath their lofty status,
and due to their high rank, they feel shame and embarrassment even in committing them,
these acts and deeds are referred to as "sin" (dhamb) or "mistake" (khati'ah),
but in terms of ordinary people, there is nothing objectionable in them.
(3)
Nuh (alayhis salam) is called the first of the Messengers because before Nuh (alayhis salam), during the time of the Prophets, people remained upon the natural disposition of Islam,
therefore, revelation to them was regarding matters of creation or worldly affairs,
such as agriculture and crafts,
and before Nuh (alayhis salam), very few individuals committed disbelief and polytheism,
but in his nation, polytheism and disbelief became widespread,
therefore, the revelation of Messengership began with him,
and the descent of legislative inspiration (ilham shariyyah) occurred,
and the opponents were threatened with punishment.
Or, he is called the first of the Messengers
because his nation was the first upon whom punishment was sent,
and he was the first Messenger
whom his nation subjected to harm and distress.
(4)
The Greatest Intercession (Shafa‘at Kubra),
by which the reckoning of all people will begin,
is specific to you (sallallahu alayhi wa sallam),
therefore, no Prophet or Messenger before you will be ready for it,
and will reply that this is not my position or I am not worthy of it,
and in the end, all people will come to you (sallallahu alayhi wa sallam),
and you will be ready for it,
and you will seek permission from Allah for it,
and after permission is granted, through your intercession, the reckoning of all mankind will begin,
and your superiority and excellence will become manifest before all people.
(5)
After the Greatest Intercession (Shafa‘at Kubra), you (sallallahu alayhi wa sallam) will intercede regarding the sinners of your Ummah,
and there will be various forms of this intercession,
for removing them from Hell,
you will intercede four times,
after that, only those sinners will remain
whom only the mercy and grace of Allah can remove,
or those people who, due to their disbelief and polytheism, will remain in Hell forever.
Vocabulary of the Hadith:
(1)
يَهْتَمُّونَ لِذَلِكَ:
They will be concerned about it (that their distress may be removed).
(2)
يُلْهَمُونَ لِذَلِكَ:
The concern to avoid this distress will be inspired in their hearts.
(3)
لَسْتُ هُنَاكُمْ:
I am not worthy of this,
this is something above my rank and status.
(4)
خَلِيلٌ:
One whose love is perfect and of the highest degree,
in which there is no deficiency or imperfection of any kind.
Benefits and Issues:
(1)
The mistake that Adam (alayhis salam) will mention
refers to the tree which he was forbidden to approach,
and he ate from it out of forgetfulness.
And the mistake that Nuh (alayhis salam) will mention
refers to interceding for his son, for which he was not permitted,
or it refers to the supplication he made for the destruction and ruin of his people,
and there was a supplication whose acceptance was certain, which he made.
And Ibrahim (alayhis salam) will mention those three occasions
when he used equivocation and indirectness.
And Musa (alayhis salam) will mention the killing of the Copt,
and Isa (alayhis salam) will mention
that in the world his followers made him into a deity,
these will merely be to divert people's attention.
The real matter is that intercession
is specific to you (sallallahu alayhi wa sallam),
therefore, no Messenger other than you will perform this task.
(2)
The status and rank of the Prophets (alayhimus salam)
is higher and loftier than all human beings; therefore, in obedience and submission to Allah, they are at the highest rank,
and their actions are found in the best manner.
Sometimes, unintentionally and unconsciously, such acts occur from them
which are beneath their lofty status,
and due to their high rank, they feel shame and embarrassment even in committing them,
these acts and deeds are referred to as "sin" (dhamb) or "mistake" (khati'ah),
but in terms of ordinary people, there is nothing objectionable in them.
(3)
Nuh (alayhis salam) is called the first of the Messengers because before Nuh (alayhis salam), during the time of the Prophets, people remained upon the natural disposition of Islam,
therefore, revelation to them was regarding matters of creation or worldly affairs,
such as agriculture and crafts,
and before Nuh (alayhis salam), very few individuals committed disbelief and polytheism,
but in his nation, polytheism and disbelief became widespread,
therefore, the revelation of Messengership began with him,
and the descent of legislative inspiration (ilham shariyyah) occurred,
and the opponents were threatened with punishment.
Or, he is called the first of the Messengers
because his nation was the first upon whom punishment was sent,
and he was the first Messenger
whom his nation subjected to harm and distress.
(4)
The Greatest Intercession (Shafa‘at Kubra),
by which the reckoning of all people will begin,
is specific to you (sallallahu alayhi wa sallam),
therefore, no Prophet or Messenger before you will be ready for it,
and will reply that this is not my position or I am not worthy of it,
and in the end, all people will come to you (sallallahu alayhi wa sallam),
and you will be ready for it,
and you will seek permission from Allah for it,
and after permission is granted, through your intercession, the reckoning of all mankind will begin,
and your superiority and excellence will become manifest before all people.
(5)
After the Greatest Intercession (Shafa‘at Kubra), you (sallallahu alayhi wa sallam) will intercede regarding the sinners of your Ummah,
and there will be various forms of this intercession,
for removing them from Hell,
you will intercede four times,
after that, only those sinners will remain
whom only the mercy and grace of Allah can remove,
or those people who, due to their disbelief and polytheism, will remain in Hell forever.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 475
Shaykh Maulana Abdul Aziz Alvi
Hadith Gloss:
Vocabulary of the Hadith:
(1)
Jabbān:
Desert and wilderness or graveyard.
(2)
Ẓahr al-Jabbān:
On top of the jabbān,
upon its elevation.
(3)
Hiyah:
Continue your speech,
and let it be heard.
(4)
Jamī‘un:
The faculties of memorization were gathered,
meaning that due to old age, the faculties had not become weak.
(5)
Wa-kibriyā’ī:
By My majesty.
(6)
Wa-jibriyā’ī:
By My power and dominance.
Vocabulary of the Hadith:
(1)
Jabbān:
Desert and wilderness or graveyard.
(2)
Ẓahr al-Jabbān:
On top of the jabbān,
upon its elevation.
(3)
Hiyah:
Continue your speech,
and let it be heard.
(4)
Jamī‘un:
The faculties of memorization were gathered,
meaning that due to old age, the faculties had not become weak.
(5)
Wa-kibriyā’ī:
By My majesty.
(6)
Wa-jibriyā’ī:
By My power and dominance.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 479
Maulana Ataullah Sajid
Benefits and Issues:
➊
The stages of the Day of Resurrection will be extremely severe; therefore, one should strive to perform as many good deeds as possible and avoid as many evil deeds as possible in order to attain ease during those stages.
➋
Even the noble Prophets will be overwhelmed by the state of awe and fear of Allah on the Day of Resurrection, and even their forgiven slips will seem as dangerous to them as major sins.
➌
People will remind the Prophets of their lofty status and virtues, and will try to persuade them to intercede with Allah on their behalf, but each Prophet will excuse himself from interceding and advise the people to go to another Prophet.
➍
The station of the Greatest Intercession (Shafa‘at Kubra) is reserved exclusively for the Prophet (sallallahu alayhi wa sallam). Therefore, when the Prophet (sallallahu alayhi wa sallam) is approached, he will not excuse himself.
➎
Even in the blessed heart of the Prophet (sallallahu alayhi wa sallam), the sense of Allah’s greatness will be fully present; therefore, instead of directly presenting the main request, he will first prostrate and praise and glorify Allah.
➏
Prostration (sujud) is a great act of worship that brings the servant close to Allah, and among the etiquettes of supplication (dua) is that one should first praise and glorify Allah and send blessings (salat) upon the Prophet, and then make the supplication.
➐
The Messenger (sallallahu alayhi wa sallam) will seek permission from Allah, and then proceed to the station of intercession, because Allah is the Sovereign and King of Kings, and the Prophet (sallallahu alayhi wa sallam) is one of His close servants who can present a request and hope for its acceptance, but cannot do anything contrary to Allah’s command.
➑
The Messenger (sallallahu alayhi wa sallam) was not the Knower of the Unseen (‘Alim al-Ghayb); therefore, the praises he will offer to Allah at that time will be taught to him at that very moment—they will not be known to him beforehand.
➒
The Messenger of Allah (sallallahu alayhi wa sallam) will not intercede without Allah’s permission, and even the intercession that is granted will not be unlimited.
➓
Not all people’s faith is equal; rather, it varies in degree. Similarly, the faith of a single person also increases and decreases due to his actions. Those whom the Qur’an has excluded are those who do not believe in the Prophet and those who are guilty of major shirk (polytheism) in belief and are hypocrites. Paradise is forbidden to them. No one will be permitted to intercede on their behalf.
➊
The stages of the Day of Resurrection will be extremely severe; therefore, one should strive to perform as many good deeds as possible and avoid as many evil deeds as possible in order to attain ease during those stages.
➋
Even the noble Prophets will be overwhelmed by the state of awe and fear of Allah on the Day of Resurrection, and even their forgiven slips will seem as dangerous to them as major sins.
➌
People will remind the Prophets of their lofty status and virtues, and will try to persuade them to intercede with Allah on their behalf, but each Prophet will excuse himself from interceding and advise the people to go to another Prophet.
➍
The station of the Greatest Intercession (Shafa‘at Kubra) is reserved exclusively for the Prophet (sallallahu alayhi wa sallam). Therefore, when the Prophet (sallallahu alayhi wa sallam) is approached, he will not excuse himself.
➎
Even in the blessed heart of the Prophet (sallallahu alayhi wa sallam), the sense of Allah’s greatness will be fully present; therefore, instead of directly presenting the main request, he will first prostrate and praise and glorify Allah.
➏
Prostration (sujud) is a great act of worship that brings the servant close to Allah, and among the etiquettes of supplication (dua) is that one should first praise and glorify Allah and send blessings (salat) upon the Prophet, and then make the supplication.
➐
The Messenger (sallallahu alayhi wa sallam) will seek permission from Allah, and then proceed to the station of intercession, because Allah is the Sovereign and King of Kings, and the Prophet (sallallahu alayhi wa sallam) is one of His close servants who can present a request and hope for its acceptance, but cannot do anything contrary to Allah’s command.
➑
The Messenger (sallallahu alayhi wa sallam) was not the Knower of the Unseen (‘Alim al-Ghayb); therefore, the praises he will offer to Allah at that time will be taught to him at that very moment—they will not be known to him beforehand.
➒
The Messenger of Allah (sallallahu alayhi wa sallam) will not intercede without Allah’s permission, and even the intercession that is granted will not be unlimited.
➓
Not all people’s faith is equal; rather, it varies in degree. Similarly, the faith of a single person also increases and decreases due to his actions. Those whom the Qur’an has excluded are those who do not believe in the Prophet and those who are guilty of major shirk (polytheism) in belief and are hypocrites. Paradise is forbidden to them. No one will be permitted to intercede on their behalf.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4312
