Hadith 1335
اُردوEn
وعنه رضي الله عنه قال : قال رسول الله صلى الله عليه وآله وسلم : «ما قعد قوم مقعدا لم يذكروا الله فيه ولم يصلوا على النبي صلى الله عليه وآله وسلم إلا كان عليهم حسرة يوم القيامة » أخرجه الترمذي وقال : حسن.
Abu Hurairah (RAA) narrated that the Messenger of Allah (ﷺ) said: “If people sit in an assembly in which they do not remember Allah or invoke blessings on the Prophet it will be a cause of grief to them on the Day of Resurrection.” Related by At-Tirmidhi who graded it as Hasan.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه الترمذي، الدعوات، باب ما جاء في القوم يجلسون ولا يذكرون الله، حديث:3380.»©Explanation:
➊ From this hadith, it is understood that in every gathering, the remembrance of Allah must be present, and sending blessings (salat) upon the Prophet sallallahu alayhi wa sallam is also necessary. However, some forms of salat and salam and their various modes of recitation that have started in our era are not found in the time of the Messenger sallallahu alayhi wa sallam or the era of the noble Companions radi Allahu anhum. These are inventions of people themselves. If they consider them to be Sunnah and a means of reward, then this is an innovation (bid‘ah).
➋ In collective remembrance (dhikr), the best method is teaching and learning, and instruction and education.
➌ There is also no harm in sitting together in one place and reciting the remembrance of Allah and salat upon the Prophet in one’s own way.
«أخرجه الترمذي، الدعوات، باب ما جاء في القوم يجلسون ولا يذكرون الله، حديث:3380.»©Explanation:
➊ From this hadith, it is understood that in every gathering, the remembrance of Allah must be present, and sending blessings (salat) upon the Prophet sallallahu alayhi wa sallam is also necessary. However, some forms of salat and salam and their various modes of recitation that have started in our era are not found in the time of the Messenger sallallahu alayhi wa sallam or the era of the noble Companions radi Allahu anhum. These are inventions of people themselves. If they consider them to be Sunnah and a means of reward, then this is an innovation (bid‘ah).
➋ In collective remembrance (dhikr), the best method is teaching and learning, and instruction and education.
➌ There is also no harm in sitting together in one place and reciting the remembrance of Allah and salat upon the Prophet in one’s own way.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1335
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The lesson of this hadith is that whenever Muslims sit in a meeting, they should definitely recite the supplication that is to be read at the end of the gathering. Otherwise, instead of being a means of reward, this gathering may become a cause of burden (this hadith is coming under number: 3433).
Note:
(In the chain of narration, Salih bin Nabhan, the freed slave of Al-Taw’amah, is a trustworthy (saduq) narrator, but towards the end of his life, he became afflicted with confusion (ikhtilat). Therefore, the narrations from him by his earlier students, such as Ibn Abi Dhi’b and Ibn Jurayj, are accepted, but the narrations from him by students who narrated after his confusion are weak. The narration in Musnad Ahmad is from Ziyad bin Sa’d and Ibn Abi Dhi’b, who are among the earlier narrators. Likewise, in Tabarani and Hakim, the narrator from him is ‘Ammarah bin Ghaziyyah, who is among the earlier ones, and Hakim has declared its chain authentic. There are also corroborating narrations (mutaba‘at), on the basis of which this hadith is sahih li-ghayrihi (authentic due to supporting evidence). See: Al-Sahihah, number: 74)
1:
The lesson of this hadith is that whenever Muslims sit in a meeting, they should definitely recite the supplication that is to be read at the end of the gathering. Otherwise, instead of being a means of reward, this gathering may become a cause of burden (this hadith is coming under number: 3433).
Note:
(In the chain of narration, Salih bin Nabhan, the freed slave of Al-Taw’amah, is a trustworthy (saduq) narrator, but towards the end of his life, he became afflicted with confusion (ikhtilat). Therefore, the narrations from him by his earlier students, such as Ibn Abi Dhi’b and Ibn Jurayj, are accepted, but the narrations from him by students who narrated after his confusion are weak. The narration in Musnad Ahmad is from Ziyad bin Sa’d and Ibn Abi Dhi’b, who are among the earlier narrators. Likewise, in Tabarani and Hakim, the narrator from him is ‘Ammarah bin Ghaziyyah, who is among the earlier ones, and Hakim has declared its chain authentic. There are also corroborating narrations (mutaba‘at), on the basis of which this hadith is sahih li-ghayrihi (authentic due to supporting evidence). See: Al-Sahihah, number: 74)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3380
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, the gathering in which Allah Ta'ala is not mentioned has been condemned. From this, it is understood that there should not be any gathering in which Allah Ta'ala is not mentioned.
In this hadith, the gathering in which Allah Ta'ala is not mentioned has been condemned. From this, it is understood that there should not be any gathering in which Allah Ta'ala is not mentioned.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1190
