صحيح البخاري
Bukhari
كتاب التوحيدThe Book of Tauhid (Islamic Monotheism)
بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلاَ أَبْصَارُكُمْ وَلاَ جُلُودُكُمْ وَلَكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لاَ يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ} :Chapter. The Statement of Allah: “And you have not been hiding yourselves, lest your ears, and your eyes and your skins testify against you, but you thought that Allah knew not much of what you were doing.” (V.41:22)
Hadith 7521
اُردوEn
حَدَّثَنَا الْحُمَيْدِيُّ ، حَدَّثَنَا سُفْيَانُ ، حَدَّثَنَا مَنْصُورٌ ، عَنْ مُجَاهِدٍ ، عَنْ أَبِي مَعْمَرٍ ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " اجْتَمَعَ عِنْدَ الْبَيْتِ ثَقَفِيَّانِ ، وَقُرَشِيٌّ ، أَوْ قُرَشِيَّانِ ، وَثَقَفِيٌّ كَثِيرَةٌ شَحْمُ بُطُونِهِمْ قَلِيلَةٌ فِقْهُ قُلُوبِهِمْ ، فَقَالَ أَحَدُهُمْ : أَتَرَوْنَ أَنَّ اللَّهَ يَسْمَعُ مَا نَقُولُ ؟ ، قَالَ الْآخَرُ : يَسْمَعُ إِنْ جَهَرْنَا وَلَا يَسْمَعُ إِنْ أَخْفَيْنَا ، وَقَالَ الْآخَرُ : إِنْ كَانَ يَسْمَعُ إِذَا جَهَرْنَا فَإِنَّهُ يَسْمَعُ إِذَا أَخْفَيْنَا ، فَأَنْزَلَ اللَّهُ تَعَالَى : وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلا أَبْصَارُكُمْ وَلا جُلُودُكُمْ سورة فصلت آية 22 .
Narrated `Abdullah: Two person of Bani Thaqif and one from Quarish (or two persons from Quraish and one from Bani Thaqif) who had fat bellies but little wisdom, met near the Ka`ba. One of them said, "Did you see that Allah hears what we say? " The other said, "He hears us if we speak aloud, but He does not hear if we speak in stealthy quietness (softly)." The third fellow said, "If He hears when we speak aloud, then He surely hears us if we speak in stealthy quietness (softly)." So Allah revealed the Verse:-- 'And you have not been screening against yourselves, lest your ears, and your eyes and your skins should testify against you..." (41.22)
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
It was beyond the imagination of the disbelievers and polytheists, who were steeped in corrupt beliefs and evil deeds, that their own limbs could be among those who would testify against them; therefore, they saw no need to refrain from sins.
If they had considered this, it would have been impossible for them to commit sins and disobedience, because neither could they hide from their own limbs, nor could they conceal any sin from them, nor could they commit any sinful act without them. Ibn Battal has written that Imam Bukhari rahimahullah’s purpose in this chapter is to affirm the attribute of hearing (sama‘) for Allah, the Exalted.
Hafiz Ibn Hajar rahimahullah writes that the intent here is to establish the attribute of speech (kalam) for Allah, the Exalted—that He is capable of speaking whenever He wills.
(Fath al-Bari: 13/616)
2.
According to our inclination, Imam Bukhari rahimahullah’s objective is that the actions of the servants occur by their own choice, and speech is an attribute of the one who utters it.
When a person’s limbs testify against him on the Day of Resurrection, their speech and testimony will be considered factual, and at that time, the speech will be attributed to the limbs. In the same way, the speech of every speaker is his own action and attribute. In contrast, one who merely transmits the speech of another is not its speaker, but rather its transmitter. However, the movement of the lips and tongue, as well as the voice, will be counted as belonging to the transmitter, while the words and letters being uttered will be attributed to the one whose speech is being transmitted, as is well known.
The voice is that of the reciter, but the speech is counted as that of the Divine Being.
3.
Some individuals have developed a doubt that in the noble verse, the attribution of (ta‘malūn) is to humans; therefore, they are the creators of their own actions.
Imam Bukhari rahimahullah has dispelled this doubt by explaining that in the noble verse, the attribution of action to the servants is in terms of acquisition (kasb) and commission, but in terms of creation, its attribution is to Allah, the Exalted.
And Allah knows best.
1.
It was beyond the imagination of the disbelievers and polytheists, who were steeped in corrupt beliefs and evil deeds, that their own limbs could be among those who would testify against them; therefore, they saw no need to refrain from sins.
If they had considered this, it would have been impossible for them to commit sins and disobedience, because neither could they hide from their own limbs, nor could they conceal any sin from them, nor could they commit any sinful act without them. Ibn Battal has written that Imam Bukhari rahimahullah’s purpose in this chapter is to affirm the attribute of hearing (sama‘) for Allah, the Exalted.
Hafiz Ibn Hajar rahimahullah writes that the intent here is to establish the attribute of speech (kalam) for Allah, the Exalted—that He is capable of speaking whenever He wills.
(Fath al-Bari: 13/616)
2.
According to our inclination, Imam Bukhari rahimahullah’s objective is that the actions of the servants occur by their own choice, and speech is an attribute of the one who utters it.
When a person’s limbs testify against him on the Day of Resurrection, their speech and testimony will be considered factual, and at that time, the speech will be attributed to the limbs. In the same way, the speech of every speaker is his own action and attribute. In contrast, one who merely transmits the speech of another is not its speaker, but rather its transmitter. However, the movement of the lips and tongue, as well as the voice, will be counted as belonging to the transmitter, while the words and letters being uttered will be attributed to the one whose speech is being transmitted, as is well known.
The voice is that of the reciter, but the speech is counted as that of the Divine Being.
3.
Some individuals have developed a doubt that in the noble verse, the attribution of (ta‘malūn) is to humans; therefore, they are the creators of their own actions.
Imam Bukhari rahimahullah has dispelled this doubt by explaining that in the noble verse, the attribution of action to the servants is in terms of acquisition (kasb) and commission, but in terms of creation, its attribution is to Allah, the Exalted.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7521
