صحيح البخاري
Bukhari
كتاب الأذان (صفة الصلوة)The Book of Adhan (Sufa-tus-Salat)
بَابُ فَضْلِ السُّجُودِ:Chapter. Superiority of prostrating.
Hadith 806
اُردوEn
حَدَّثَنَا أَبُو الْيَمَانِ ، قَالَ : أَخْبَرَنَا شُعَيْبٌ ، عَنِ الزُّهْرِيِّ ، قَالَ : أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ ، وَعَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ ، أن أبا هريرة أخبرهما ، أن الناس قَالُوا : " يَا رَسُولَ اللَّهِ ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ ؟ قَالَ : هَلْ تُمَارُونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ دُونَهُ سَحَابٌ ، قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : فَهَلْ تُمَارُونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ ، قَالُوا : لَا ، قَالَ : فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ ، فَيَقُولُ : مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْ فَمِنْهُمْ مَنْ يَتَّبِعُ الشَّمْسَ وَمِنْهُمْ مَنْ يَتَّبِعُ الْقَمَرَ وَمِنْهُمْ مَنْ يَتَّبِعُ الطَّوَاغِيتَ ، وَتَبْقَى هَذِهِ الْأُمَّةُ فِيهَا مُنَافِقُوهَا فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ ، فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ أَنْتَ رَبُّنَا فَيَدْعُوهُمْ فَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَانَيْ جَهَنَّمَ فَأَكُونُ أَوَّلَ مَنْ يَجُوزُ مِنَ الرُّسُلِ بِأُمَّتِهِ ، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ أَحَدٌ إِلَّا الرُّسُلُ وَكَلَامُ الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ ، هَلْ رَأَيْتُمْ شَوْكَ السَّعْدَانِ ؟ ، قَالُوا : نَعَمْ ، قَالَ : فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ ، غَيْرَ أَنَّهُ لَا يَعْلَمُ قَدْرَ عِظَمِهَا إِلَّا اللَّهُ تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ فَمِنْهُمْ مَنْ يُوبَقُ بِعَمَلِهِ وَمِنْهُمْ مَنْ يُخَرْدَلُ ثُمَّ يَنْجُو حَتَّى إِذَا أَرَادَ اللَّهُ رَحْمَةَ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ ، أَمَرَ اللَّهُ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مَنْ كَانَ يَعْبُدُ اللَّهَ فَيُخْرِجُونَهُمْ وَيَعْرِفُونَهُمْ بِآثَارِ السُّجُودِ ، وَحَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ فَكُلُّ ابْنِ آدَمَ تَأْكُلُهُ النَّارُ إِلَّا أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتَحَشُوا فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ فَيَنْبُتُونَ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ ، ثُمَّ يَفْرُغُ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَيَبْقَى رَجُلٌ بَيْنَ الْجَنَّةِ وَالنَّارِ وَهُوَ آخِرُ أَهْلِ النَّارِ دُخُولًا الْجَنَّةَ مُقْبِلٌ بِوَجْهِهِ قِبَلَ النَّارِ ، فَيَقُولُ : يَا رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا ، فَيَقُولُ : هَلْ عَسَيْتَ إِنْ فُعِلَ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَ ذَلِكَ ؟ ، فَيَقُولُ : لَا ، وَعِزَّتِكَ فَيُعْطِي اللَّهَ مَا يَشَاءُ مِنْ عَهْدٍ وَمِيثَاقٍ فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ ، فَإِذَا أَقْبَلَ بِهِ عَلَى الْجَنَّةِ رَأَى بَهْجَتَهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ، ثُمَّ قَالَ : يَا رَبِّ قَدِّمْنِي عِنْدَ بَابِ الْجَنَّةِ ، فَيَقُولُ اللَّهُ لَهُ : أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمِيثَاقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي كُنْتَ سَأَلْتَ ، فَيَقُولُ : يَا رَبِّ لَا أَكُونُ أَشْقَى خَلْقِكَ ، فَيَقُولُ : فَمَا عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ لَا تَسْأَلَ غَيْرَهُ ، فَيَقُولُ : لَا ، وَعِزَّتِكَ لَا أَسْأَلُ غَيْرَ ذَلِكَ فَيُعْطِي رَبَّهُ مَا شَاءَ مِنْ عَهْدٍ وَمِيثَاقٍ فَيُقَدِّمُهُ إِلَى بَابِ الْجَنَّةِ ، فَإِذَا بَلَغَ بَابَهَا فَرَأَى زَهْرَتَهَا وَمَا فِيهَا مِنَ النَّضْرَةِ وَالسُّرُورِ فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ، فَيَقُولُ : يَا رَبِّ أَدْخِلْنِي الْجَنَّةَ ، فَيَقُولُ اللَّهُ : وَيْحَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمِيثَاقَ أَنْ لَا تَسْأَلَ غَيْرَ الَّذِي أُعْطِيتَ ، فَيَقُولُ : يَا رَبِّ لَا تَجْعَلْنِي أَشْقَى خَلْقِكَ فَيَضْحَكُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ ثُمَّ يَأْذَنُ لَهُ فِي دُخُولِ الْجَنَّةِ ، فَيَقُولُ : تَمَنَّ ، فَيَتَمَنَّى حَتَّى إِذَا انْقَطَعَ أُمْنِيَّتُهُ ، قَالَ اللَّهُ عَزَّ وَجَلَّ : مِنْ كَذَا وَكَذَا أَقْبَلَ يُذَكِّرُهُ رَبُّهُ حَتَّى إِذَا انْتَهَتْ بِهِ الْأَمَانِيُّ ، قَالَ اللَّهُ تَعَالَى : لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ ، قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ : لِأَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُمَا ، إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : قَالَ اللَّهُ لَكَ ذَلِكَ وَعَشَرَةُ أَمْثَالِهِ ، قَالَ أَبُو هُرَيْرَةَ : لَمْ أَحْفَظْ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَوْلَهُ لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ " ، قَالَ أَبُو سَعِيدٍ : إِنِّي سَمِعْتُهُ يَقُولُ ذَلِكَ لَكَ وَعَشَرَةُ أَمْثَالِهِ .
Narrated Abu Huraira: The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" He replied, "Do you have any doubt in seeing the full moon on a clear (not cloudy) night?" They replied, "No, O Allah's Apostle!" He said, "Do you have any doubt in seeing the sun when there are no clouds?" They replied in the negative. He said, "You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, 'I am Your Lord.' They will say, 'We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, 'I am your Lord.' They will say, 'You are our Lord.' Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Apostles to cross it with my followers. Nobody except the Apostles will then be able to speak and they will be saying then, 'O Allah! Save us. O Allah Save us.' There will be hooks like the thorns of Sa'dan [??] in Hell. Have you seen the thorns of Sa'dan [??]?" The people said, "Yes." He said, "These hooks will be like the thorns of Sa'dan [??] but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell, till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations, one man will be left between Hell and Paradise and he will be the last man from the people of Hell to enter paradise. He will be facing Hell, and will say, 'O Allah! Turn my face from the fire as its wind has dried me and its steam has burnt me.' Allah will ask him, "Will you ask for anything more in case this favor is granted to you?' He will say, "No by Your (Honor) Power!" And he will give to his Lord (Allah) what he will of the pledges and the covenants. Allah will then turn his face from the Fire. When he will face Paradise and will see its charm, he will remain quiet as long as Allah will. He then will say, 'O my Lord! Let me go to the gate of Paradise.' Allah will ask him, 'Didn't you give pledges and make covenants (to the effect) that you would not ask for anything more than what you requested at first?' He will say, 'O my Lord! Do not make me the most wretched, amongst Your creatures.' Allah will say, 'If this request is granted, will you then ask for anything else?' He will say, 'No! By Your Power! I shall not ask for anything else.' Then he will give to his Lord what He will of the pledges and the covenants. Allah will then let him go to the gate of Paradise. On reaching then and seeing its life, charm, and pleasure, he will remain quiet as long as Allah wills and then will say, 'O my Lord ! Let me enter Paradise.' Allah will say, May Allah be merciful unto you, O son of Adam! How treacherous you are! Haven't you made covenants and given pledges that you will not ask for anything more that what you have been given?' He will say, 'O my Lord! Do not make me the most wretched amongst Your creatures.' So Allah will laugh and allow him to enter Paradise and will ask him to request as much as he likes. He will do so till all his desires have been fulfilled . Then Allah will say, 'Request more of such and such things.' Allah will remind him and when all his desires and wishes; have been fulfilled, Allah will say "All this is granted to you and a similar amount besides." Abu Sa`id Al-Khudri, said to Abu Huraira, 'Allah's Apostle said, "Allah said, 'That is for you and ten times more like it.' "Abu Huraira said, "I do not remember from Allah's Apostle except (his saying), 'All this is granted to you and a similar amount besides." Abu Sa`id said, "I heard him saying, 'That is for you and ten times more the like of it."
Related hadith on this topic
Explanation & Benefits
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
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
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
تُضَارُّونَ:
To cause harm to one another,
It is from the form "mufa‘alah" (باب مفاعلہ),
which is derived from "darr" (to cause harm or inflict loss).
If taken from ضَرَّ, يَضُرُّ ضَرًّا, then the meaning will be:
to experience pain and harm, and the imperfect verb will be passive,
while in the form of mufa‘alah it will be active.
And in the form of mufa‘alah, the (ر) will be stressed; originally it is "tudarrrūn".
(2)
الطَّوَاغِيتُ:
The plural of طَاغُوْتٌ,
It applies to every object of worship besides Allah,
whether it is animate or inanimate.
(3)
يُضْرَبُ الصِّرَاطُ:
The bridge will be laid down.
(4)
أَوَّلَ مَنْ يُجِيزُ:
Derived from "jawz",
to move ahead from a place,
to traverse a distance.
Both جَازَ الْمَكَانَ and أَجَازَ الْمَكَانَ mean the same,
to pass,
to move forward.
(5)
كَلَالِيبٌ:
The plural of "kilab",
an iron rod with a bent head,
a hook,
on which meat is roasted.
(6)
شَوْك السَّعْدَانِ:
The plural of شَوْكٌ is أَشْوَاكٌ, meaning thorn,
Sa‘dan is a thorny bush whose thorns are very large.
(7)
بَقِيَ بِعَمَلِهِ:
He was saved due to his deeds,
but in Indian and Pakistani editions it is "al-mūbiq bi‘amalihi".
Which is derived from "wabaq" (destruction and ruin),
meaning he was destroyed due to his deeds.
(8)
الْمُجَازَى:
Derived from "jazā’",
he was recompensed.
(9)
قَدِ امْتَحَشُوا:
Derived from "makhush",
when the skin is burnt and the bone is exposed.
Meaning, they will have been burnt.
(10)
حَبَّةٌ (with kasrah under the ح)
Plural: حِبَبٌ,
natural seed.
(11)
قَشَبَنِي:
Derived from "qashab",
to mix poison in food.
Meaning, poison has been filled in me,
it is a cause of pain and destruction for me.
Or, according to some, my appearance has been changed.
Benefits and Issues:
(1)
On the Day of Judgment, before entering Paradise, the believers will see Allah (the Exalted),
in the beginning, the hypocrites will also be with them,
but then a barrier will be placed between the believers and the hypocrites,
as mentioned in Surah al-Hadid: 13.
(2)
Allah (the Exalted) has a form (sūrah) such that, upon seeing it, the believers will be certain that this is Allah (the Exalted),
without this form, certainty will not arise in their hearts,
therefore, they will not be satisfied regarding Him being Allah (the Exalted) and will deny it.
(3)
In this hadith, the vision (ru’yah) of Allah (the Exalted) is likened to seeing the full moon on the fourteenth night,
or to seeing the clear sun; thus, it is a comparison of vision to vision,
not a comparison of the One seen (Allah) to the sun or moon,
rather, seeing Allah (the Exalted) is likened to seeing the sun and moon,
in that there is no crowding or hardship in seeing,
Allah (the Exalted) is not likened to the sun or moon.
The purpose is that, just as there is no crowding or jostling when seeing the sun or moon,
every person, without any difficulty or hardship, sees from his own place.
Similarly, every believer will see Allah (the Exalted) from his own place,
there will be no crowding or jostling,
and no one will have to face pain or hardship.
(4)
In this hadith, the laughter (dahik), coming (ityān), form (sūrah),
and speech (qawl and kalām) of Allah (the Exalted) are affirmed—Allah (the Exalted) is described with these attributes,
but it is not possible to describe their modality or nature,
therefore, analogy, representation, interpretation, or negation is not correct.
The attributes of the Creator are befitting to Him,
and the attributes of the creation are according to their status and position,
therefore, affirming the attributes does not necessitate analogy or representation.
(5)
In this hadith, there is mention of a bridge being placed over the back of Hell, over which people will pass,
due to its terror, even the Prophets (alayhim as-salam) will call out "Sallim, sallim" (Save! Save!).
(The details of the bridge will come in their proper place.)
(6)
After entering Hell, those who were monotheists (muwahhid) will eventually be taken out of Hell,
its details will come in the hadiths of intercession (shafa‘ah).
(7)
The conversation of Allah (the Exalted) with the last person to enter Paradise clearly establishes speech (kalām) for Allah (the Exalted),
and this speech is verbal,
which that person will hear and respond to,
therefore, it is not correct to interpret the attribute of speech as the theologians (mutakallimīn) do,
that Allah’s speech is "kalam nafsi" (internal speech) which is devoid of letters and sound,
because "kalam nafsi" cannot be heard by another.
Vocabulary of the Hadith:
(1)
تُضَارُّونَ:
To cause harm to one another,
It is from the form "mufa‘alah" (باب مفاعلہ),
which is derived from "darr" (to cause harm or inflict loss).
If taken from ضَرَّ, يَضُرُّ ضَرًّا, then the meaning will be:
to experience pain and harm, and the imperfect verb will be passive,
while in the form of mufa‘alah it will be active.
And in the form of mufa‘alah, the (ر) will be stressed; originally it is "tudarrrūn".
(2)
الطَّوَاغِيتُ:
The plural of طَاغُوْتٌ,
It applies to every object of worship besides Allah,
whether it is animate or inanimate.
(3)
يُضْرَبُ الصِّرَاطُ:
The bridge will be laid down.
(4)
أَوَّلَ مَنْ يُجِيزُ:
Derived from "jawz",
to move ahead from a place,
to traverse a distance.
Both جَازَ الْمَكَانَ and أَجَازَ الْمَكَانَ mean the same,
to pass,
to move forward.
(5)
كَلَالِيبٌ:
The plural of "kilab",
an iron rod with a bent head,
a hook,
on which meat is roasted.
(6)
شَوْك السَّعْدَانِ:
The plural of شَوْكٌ is أَشْوَاكٌ, meaning thorn,
Sa‘dan is a thorny bush whose thorns are very large.
(7)
بَقِيَ بِعَمَلِهِ:
He was saved due to his deeds,
but in Indian and Pakistani editions it is "al-mūbiq bi‘amalihi".
Which is derived from "wabaq" (destruction and ruin),
meaning he was destroyed due to his deeds.
(8)
الْمُجَازَى:
Derived from "jazā’",
he was recompensed.
(9)
قَدِ امْتَحَشُوا:
Derived from "makhush",
when the skin is burnt and the bone is exposed.
Meaning, they will have been burnt.
(10)
حَبَّةٌ (with kasrah under the ح)
Plural: حِبَبٌ,
natural seed.
(11)
قَشَبَنِي:
Derived from "qashab",
to mix poison in food.
Meaning, poison has been filled in me,
it is a cause of pain and destruction for me.
Or, according to some, my appearance has been changed.
Benefits and Issues:
(1)
On the Day of Judgment, before entering Paradise, the believers will see Allah (the Exalted),
in the beginning, the hypocrites will also be with them,
but then a barrier will be placed between the believers and the hypocrites,
as mentioned in Surah al-Hadid: 13.
(2)
Allah (the Exalted) has a form (sūrah) such that, upon seeing it, the believers will be certain that this is Allah (the Exalted),
without this form, certainty will not arise in their hearts,
therefore, they will not be satisfied regarding Him being Allah (the Exalted) and will deny it.
(3)
In this hadith, the vision (ru’yah) of Allah (the Exalted) is likened to seeing the full moon on the fourteenth night,
or to seeing the clear sun; thus, it is a comparison of vision to vision,
not a comparison of the One seen (Allah) to the sun or moon,
rather, seeing Allah (the Exalted) is likened to seeing the sun and moon,
in that there is no crowding or hardship in seeing,
Allah (the Exalted) is not likened to the sun or moon.
The purpose is that, just as there is no crowding or jostling when seeing the sun or moon,
every person, without any difficulty or hardship, sees from his own place.
Similarly, every believer will see Allah (the Exalted) from his own place,
there will be no crowding or jostling,
and no one will have to face pain or hardship.
(4)
In this hadith, the laughter (dahik), coming (ityān), form (sūrah),
and speech (qawl and kalām) of Allah (the Exalted) are affirmed—Allah (the Exalted) is described with these attributes,
but it is not possible to describe their modality or nature,
therefore, analogy, representation, interpretation, or negation is not correct.
The attributes of the Creator are befitting to Him,
and the attributes of the creation are according to their status and position,
therefore, affirming the attributes does not necessitate analogy or representation.
(5)
In this hadith, there is mention of a bridge being placed over the back of Hell, over which people will pass,
due to its terror, even the Prophets (alayhim as-salam) will call out "Sallim, sallim" (Save! Save!).
(The details of the bridge will come in their proper place.)
(6)
After entering Hell, those who were monotheists (muwahhid) will eventually be taken out of Hell,
its details will come in the hadiths of intercession (shafa‘ah).
(7)
The conversation of Allah (the Exalted) with the last person to enter Paradise clearly establishes speech (kalām) for Allah (the Exalted),
and this speech is verbal,
which that person will hear and respond to,
therefore, it is not correct to interpret the attribute of speech as the theologians (mutakallimīn) do,
that Allah’s speech is "kalam nafsi" (internal speech) which is devoid of letters and sound,
because "kalam nafsi" cannot be heard by another.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 451
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
