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سنن ابن ماجه
Ibn Majah
كتاب الزهدChapters on Zuhd
بَابُ : ذِكْرِ الشَّفَاعَةِChapter: Intercession
Hadith 4312
اُردوEn
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ , حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ , حَدَّثَنَا سَعِيدٌ , عَنْ قَتَادَةَ , عَنْ أَنَسِ بْنِ مَالِكٍ , أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَ : " يَجْتَمِعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ يُلْهَمُونَ أَوْ يَهُمُّونَ , شَكَّ سَعِيدٌ , فَيَقُولُونَ : لَوْ تَشَفَّعْنَا إِلَى رَبِّنَا فَأَرَاحَنَا مِنْ مَكَانِنَا , فَيَأْتُونَ آدَمَ فَيَقُولُونَ أَنْتَ آدَمُ أَبُو النَّاسِ , خَلَقَكَ اللَّهُ بِيَدِهِ , وَأَسْجَدَ لَكَ مَلَائِكَتَهُ , فَاشْفَعْ لَنَا عِنْدَ رَبِّكَ يُرِحْنَا مِنْ مَكَانِنَا هَذَا , فَيَقُولُ : لَسْتُ هُنَاكُمْ , وَيَذْكُرُ وَيَشْكُو إِلَيْهِمْ ذَنْبَهُ الَّذِي أَصَابَ فَيَسْتَحْيِي مِنْ ذَلِكَ , وَلَكِنْ ائْتُوا نُوحًا فَإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللَّهُ إِلَى أَهْلِ الْأَرْضِ , فَيَأْتُونَهُ , فَيَقُولُ : لَسْتُ هُنَاكُمْ , وَيَذْكُرُ سُؤَالَهُ رَبَّهُ مَا لَيْسَ لَهُ بِهِ عِلْمٌ , وَيَسْتَحْيِي مِنْ ذَلِكَ , وَلَكِنْ ائْتُوا خَلِيلَ الرَّحْمَنِ إِبْرَاهِيمَ , فَيَأْتُونَهُ : فَيَقُولُ : لَسْتُ هُنَاكُمْ , وَلَكِنْ ائْتُوا مُوسَى عَبْدًا كَلَّمَهُ اللَّهُ , وَأَعْطَاهُ التَّوْرَاةَ , فَيَأْتُونَهُ , فَيَقُولُ : لَسْتُ هُنَاكُمْ , وَيَذْكُرُ قَتْلَهُ النَّفْسَ بِغَيْرِ النَّفْسِ , وَلَكِنْ ائْتُوا عِيسَى عَبْدَ اللَّهِ وَرَسُولَهُ وَكَلِمَةَ اللَّهِ وَرُوحَهُ , فَيَأْتُونَهُ , فَيَقُولُ : لَسْتُ هُنَاكُمْ , وَلَكِنْ ائْتُوا مُحَمَّدًا عَبْدًا غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ , قَالَ : فَيَأْتُونِي فَأَنْطَلِقُ " , قَالَ : فَذَكَرَ هَذَا الْحَرْفَ عَنْ الْحَسَنِ , قَالَ : " فَأَمْشِي بَيْنَ السِّمَاطَيْنِ مِنَ الْمُؤْمِنِينَ " , قَالَ : ثُمَّ عَادَ إِلَى حَدِيثِ أَنَسٍ , قَالَ : " فَأَسْتَأْذِنُ عَلَى رَبِّي فَيُؤْذَنُ لِي , فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا , فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي , ثُمَّ يُقَالُ : ارْفَعْ يَا مُحَمَّدُ , وَقُلْ تُسْمَعْ , وَسَلْ تُعْطَهْ , وَاشْفَعْ تُشَفَّعْ , فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ , ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا , فَيُدْخِلُهُمُ الْجَنَّةَ , ثُمَّ أَعُودُ الثَّانِيَةَ , فَإِذَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا , فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي , ثُمَّ يُقَالُ : لِي ارْفَعْ مُحَمَّدُ قُلْ تُسْمَعْ , وَسَلْ تُعْطَهْ , وَاشْفَعْ تُشَفَّعْ , فَأَرْفَعُ رَأْسِي فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ , ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَيُدْخِلُهُمُ الْجَنَّةَ , ثُمَّ أَعُودُ الثَّالِثَةَ , فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا , فَيَدَعُنِي مَا شَاءَ اللَّهُ أَنْ يَدَعَنِي , ثُمَّ يُقَالُ : ارْفَعْ مُحَمَّدُ قُلْ تُسْمَعْ , وَسَلْ تُعْطَهْ , وَاشْفَعْ تُشَفَّعْ , فَأَرْفَعُ رَأْسِي فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ , ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَيُدْخِلُهُمُ الْجَنَّةَ , ثُمَّ أَعُودُ الرَّابِعَةَ , فَأَقُولُ : يَا رَبِّ , مَا بَقِيَ إِلَّا مَنْ حَبَسَهُ الْقُرْآنُ " . (حديث موقوف) (حديث قدسي) قَالَ : يَقُولُ قَتَادَةُ : عَلَى أَثَرِ هَذَا الْحَدِيثِ , وَحَدَّثَنَا أَنَسُ بْنُ مَالِكٍ , أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَ : " يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ , وَكَانَ فِي قَلْبِهِ مِثْقَالُ شَعِيرَةٍ مِنْ خَيْرٍ , وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ , وَكَانَ فِي قَلْبِهِ مِثْقَالُ بُرَّةٍ مِنْ خَيْرٍ , وَيَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ , وَكَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ " .
Narrated by Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The believers will be gathered on the Day of Resurrection and something will be cast into their hearts, or they will begin to think (the narrator of the hadith, Sa'id, was uncertain), so they will say: If we could seek intercession with our Lord, He would relieve us from this state. They will all come to Adam (peace be upon him) and say: You are Adam, the father of all mankind, Allah created you with His own hand and made the angels prostrate to you, so intercede for us with your Lord that He may relieve us from this place. He will say: I am not fit for this – he will recall his sin and complain of it before them, and will be ashamed of it, then he will say: But go to Noah, for he was the first Messenger whom Allah sent to the people of the earth. They will all come to Noah (peace be upon him), and he will say to them: I am not fit to go before Allah, and he will recall the question he asked his Lord about something of which he had no knowledge, and will be ashamed of it. Then he will say: But go to Ibrahim, the close friend of the Most Merciful. They will all go to Ibrahim (peace be upon him), and he will also say: I am not fit for this, but go to Musa (peace be upon him), a servant to whom Allah spoke and to whom He gave the Torah. They will all come to him, and he will say: I am not fit (he will recall the killing he did unintentionally), but go to Isa (peace be upon him), who is Allah's servant, His Messenger, His word, and a spirit from Him. They will all come to him, and he will say: I am not fit, but go to Muhammad (peace and blessings be upon him), a servant whose past and future sins Allah has forgiven. The Prophet (peace and blessings be upon him) said: 'Then they will come to me and I will go (according to Hasan's narration, I will walk between the two rows of the believers). I will seek permission from my Lord, and I will be granted permission. When I see my Lord, I will fall down in prostration before Him, and I will remain in prostration as long as He wills to leave me in that state. Then it will be said: O Muhammad! Raise your head, speak and you will be heard, ask and you will be given, intercede and your intercession will be accepted. I will praise Him with words He will teach me, then I will intercede, and a limit will be set for me, and Allah will admit them all to Paradise. Then I will return again, and when I see my Lord, I will fall down in prostration before Him, and I will remain in prostration as long as He wills to leave me in that state. Then it will be said to me: O Muhammad! Raise your head, speak and you will be heard, ask and you will be given, intercede and your intercession will be accepted. I will raise my head, praise Him as He will teach me, then I will intercede, and a limit will be set for me, and He will admit them to Paradise. Then I will return a third time, and when I see my Lord, I will fall down in prostration before Him, and I will remain in prostration as long as He wills to leave me in that state. Then it will be said: O Muhammad! Raise your head, speak and you will be heard, ask and you will be given, and intercede and your intercession will be accepted. I will raise my head, praise Him in the way He will teach me, then I will intercede, and a limit will be set for me, then Allah will admit them to Paradise. Then I will return a fourth time and say: O my Lord! None remains except those whom the Qur'an has restrained, meaning those who, according to the teachings of the Qur'an, deserve Hell.' Qatadah said that Anas bin Malik (may Allah be pleased with him) narrated to us that the Messenger of Allah (peace and blessings be upon him) said: 'A person will come out of Hell who had said «لا إله إلا الله», and in whose heart there was goodness equal to a barley grain, and a person will come out who had said «لا إله إلا الله», and in whose heart there was goodness equal to a wheat grain, and a person will come out who had said «لا إله إلا الله», and in whose heart there was goodness equal to a speck.' 1.
Related hadith on this topic
Brief Explanation
1؎: The point is that, by the grace of Allah Ta'ala and through the intercession of the Messenger Akram (sallallahu alayhi wa sallam), there is great hope that no monotheist (muwahhid), in whose heart there is even a mustard seed's weight of faith (iman), will remain in Hell forever.
Explanation & Benefits
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
Maulana Dawood Raz
Explanation:
In the first narration, by the word «خير», faith (iman) itself is intended.
In the first narration, by the word «خير», faith (iman) itself is intended.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 44
Maulana Dawood Raz
Hadith Commentary:
In the first narration, by the word "khayr" (goodness), what is meant is also faith (iman).
In the first narration, by the word "khayr" (goodness), what is meant is also faith (iman).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 44
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The chapter heading was regarding the increase and decrease of faith (iman), but in the hadith, the evidence is for the increase and decrease of goodness (khayr), which is an action. From this, it is understood that the increase and decrease is not of the essence of faith itself, but rather of its laws and ordinances (shara’i’ wa ahkam). However, Imam al-Bukhari rahimahullah, through a corroborating narration (mutaba‘at) at the end of the hadith, established that by “goodness” (khayr) is meant “faith” (iman). Thus, one benefit of the mutaba‘at is the clarification of the intended meaning.
There are two further benefits as well:
Firstly, that Qatadah was a mudallis (one who sometimes omits his source in transmission). If there is no explicit statement of hearing (sama‘), his narration is not accepted. The Imam, by means of the mutaba‘at, made explicit the statement of narration (haddathana). Thus, the second benefit is the explicitness of hearing (tasrih al-sama‘).
Another benefit is that although both Aban and Hisham are trustworthy (thiqat), Hisham’s rank, in terms of reliability, is much higher than Aban’s. Therefore, the Imam made Hisham’s narration the principal one, and by mentioning the mutaba‘at, he removed any deficiency, i.e., the third benefit is the strengthening of the narration.
2.
In the rays of the sun, countless particles can be seen floating, each the size of the tip of a needle; four such particles equal the weight of a mustard seed (ra’i), and one hundred such particles equal the weight of a barley grain. The style of the hadith is as clear as daylight in establishing the increase and decrease of faith (iman). Furthermore, this hadith also shows that some sinful monotheists (muwahhidin) will enter Hell, and after receiving their due punishment, they will be taken out from there.
In this, contrary to the doctrine of the Khawarij, it is established that the perpetrator of major sins (kabirah) does not become a disbeliever (kafir), nor will he remain in Hell forever. From this, it is understood that mere knowledge (ma‘rifah) is not sufficient for faith (iman); rather, verbal affirmation (iqrar) along with firm conviction of the heart is necessary.
(Sharh al-Kirmani: 1/176)
1.
The chapter heading was regarding the increase and decrease of faith (iman), but in the hadith, the evidence is for the increase and decrease of goodness (khayr), which is an action. From this, it is understood that the increase and decrease is not of the essence of faith itself, but rather of its laws and ordinances (shara’i’ wa ahkam). However, Imam al-Bukhari rahimahullah, through a corroborating narration (mutaba‘at) at the end of the hadith, established that by “goodness” (khayr) is meant “faith” (iman). Thus, one benefit of the mutaba‘at is the clarification of the intended meaning.
There are two further benefits as well:
Firstly, that Qatadah was a mudallis (one who sometimes omits his source in transmission). If there is no explicit statement of hearing (sama‘), his narration is not accepted. The Imam, by means of the mutaba‘at, made explicit the statement of narration (haddathana). Thus, the second benefit is the explicitness of hearing (tasrih al-sama‘).
Another benefit is that although both Aban and Hisham are trustworthy (thiqat), Hisham’s rank, in terms of reliability, is much higher than Aban’s. Therefore, the Imam made Hisham’s narration the principal one, and by mentioning the mutaba‘at, he removed any deficiency, i.e., the third benefit is the strengthening of the narration.
2.
In the rays of the sun, countless particles can be seen floating, each the size of the tip of a needle; four such particles equal the weight of a mustard seed (ra’i), and one hundred such particles equal the weight of a barley grain. The style of the hadith is as clear as daylight in establishing the increase and decrease of faith (iman). Furthermore, this hadith also shows that some sinful monotheists (muwahhidin) will enter Hell, and after receiving their due punishment, they will be taken out from there.
In this, contrary to the doctrine of the Khawarij, it is established that the perpetrator of major sins (kabirah) does not become a disbeliever (kafir), nor will he remain in Hell forever. From this, it is understood that mere knowledge (ma‘rifah) is not sufficient for faith (iman); rather, verbal affirmation (iqrar) along with firm conviction of the heart is necessary.
(Sharh al-Kirmani: 1/176)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 44
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:
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:
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:
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Those who associate anyone with Allah in His essence, attributes, or authority.
(al-Bayyina: 6, 98)
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And those who disobey Allah and His Messenger (sallallahu alayhi wa sallam),
and transgress the limits set by Allah.
(al-Nisa’: 14:4)
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Those who unjustly kill a Muslim.
(al-Nisa’: 93:4)
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Those who commit fornication and adultery.
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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 Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, the existence of a knocker (ring) on the gate of Paradise is established. This hadith also establishes that the Noble Prophet (sallallahu alayhi wa sallam) will intercede on the Day of Resurrection.
From this hadith, the existence of a knocker (ring) on the gate of Paradise is established. This hadith also establishes that the Noble Prophet (sallallahu alayhi wa sallam) will intercede on the Day of Resurrection.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1236
