مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(الإِسْلَامُ يَمْحُو جَمِيعَ الذُّنُوبِ السَّابِقَةِ)(Islam erases all previous sins)
Hadith 28
وَعَن عَمْرو بن الْعَاصِ قَالَ: «أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقلت ابْسُطْ يَمِينك فلأبايعك -[16]- فَبسط يَمِينه قَالَ فَقَبَضْتُ يَدِي فَقَالَ مَا لَكَ يَا عَمْرُو قلت أردْت أَن أشْتَرط قَالَ تَشْتَرِطُ مَاذَا قُلْتُ أَنْ يُغْفَرَ لِي قَالَ أما علمت أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا وَأَنَّ الْحَجَّ يهدم مَا كَانَ قبله» ؟ وَالْحَدِيثَانِ الْمَرْوِيَّانِ عَنْ أَبِي هُرَيْرَةَ قَالَ: " قَالَ اللَّهُ تَعَالَى: «أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ» . والاخر: «الْكِبْرِيَاء رِدَائي» سَنَذْكُرُهُمَا فِي بَابِ الرِّيَاءِ وَالْكِبْرِ إِنْ شَاءَ الله تَعَالَى. رَوَاهُ مُسلم
'Amr b. al-‘As said: I came to the Prophet and said, “Stretch out your right hand and let me swear allegiance to you.” He stretched out his right hand, but I clenched my hand and he said, “What is the matter with you, ‘Amr?” I replied, “I want to make a condition.” He asked, “What condition do you make?” I replied, “That I should receive forgiveness.” He said, “Do you not know, 'Amr, that Islam demolishes what preceded it, that the Hijra demolishes what preceded it, and the Pilgrimage demolishes what preceded it?” Muslim transmitted it. We shall mention the two traditions transmitted from Abu Huraira, He declared that God said, “I am the one who is most able to dispense with partnership”; “Pride is my cloak”, in the chapters on Hypocrisy and Pride1, if God most high will.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Hadith Authentication (Takhrij al-Hadith):
[صحیح مسلم 321]
Jurisprudence of the Hadith (Fiqh al-Hadith)
➊ It is established that during the lifetime of the Noble Prophet sallallahu alayhi wa sallam, as well as after his passing, the pledge of allegiance (bay‘ah) to him and to the «اولوالامر» (leaders) was done with the right hand.
Sayyiduna Abdullah bin Busr radi Allahu anhu says:
«ترون كفي هذه، فأشهد أني وضعتها على كف محمد صلى الله عليه وسلم»
“You see this palm of mine; I bear witness that I placed it on the palm of (Sayyiduna) Muhammad sallallahu alayhi wa sallam (for the pledge of allegiance).” [مسند أحمد 189/4 ح 17842 و سنده صحيح، وأخطأ من أعله، وأورده الضياء فى المختاره 59/9]
Therefore, shaking hands (musafahah) with the right hand only is permissible, legislated, and even superior.
A prominent Deobandi scholar, Mahmood Hasan Gangohi, in response to a question about shaking hands, says:
“It is correct with one hand and also with both hands; both opinions are found in Kaukab al-Durri, vol. 2, p. 141.” [ملفوظات فقيه الامت ج7 ص23]
It is mentioned in Sahih al-Bukhari: «وصافح حماد بن زيد ابن المبارك بيديه»
“And Hammad bin Zayd shook hands with Ibn al-Mubarak using both hands.” [كتاب الاستئذان باب الاخذ باليدين قبل ح : 6265]
Therefore, if someone shakes hands with both hands, this is also permissible, but it is better, based on the general inference from the marfu‘ ahadith, to shake hands with only one (right) hand. «والله اعلم»
Benefit: Thabit al-Bunani rahimahullah says:
«كنا إذا أتينا أنس بن مالك، فإذا رآنا دعا بدهن طيب، فيمسح به يديه ليصافح به أخوانه»
“When we would come to Sayyiduna Anas bin Malik radi Allahu anhu, when he saw us, he would send for perfumed oil, then rub it on both his hands so that he could shake hands with his brothers with it (the perfumed oil).” [كتاب الزهد لابي حاتم الرازي ص76 وسنده صحيح]
In another chain of this narration, it is reported from Thabit al-Bunani rahimahullah that:
«أن انسا كان أصبح دهن يده بدهن طيب لمصافحة إخوانه»
Indeed, when morning came, Sayyiduna Anas radi Allahu anhu would apply perfumed oil to his hand so that he could shake hands with his brothers. [الادب المفرد و للبحاري : 1012 وسنده حسن]
It is not correct to be harsh in this matter. Whoever has reached a conclusion through research should act upon it; insha’Allah, he will be rewarded by Allah. Also see: [الادب المفرد للبخاري : 973 و سنده حسن]
➋ If a (non-Muslim from the land of war) disbeliever sincerely accepts Islam, all his previous sins are forgiven. Through Hajj and Hijrah, all minor sins are forgiven. For the forgiveness of major sins, repentance and returning the rights to their rightful owners is necessary.
➌ The request of Sayyiduna Amr bin al-As radi Allahu anhu for his forgiveness is a strong proof of his virtue. The statement of the Prophet sallallahu alayhi wa sallam is:
«ابنا العاص مؤمنان عمرو و هشام»
“The two sons of ‘As, Amr (bin al-‘As) and Hisham (bin al-‘As radi Allahu anhuma), are believers.” [مسند أحمد 304/2 ح 8029 و سنده حسن]
[صحیح مسلم 321]
Jurisprudence of the Hadith (Fiqh al-Hadith)
➊ It is established that during the lifetime of the Noble Prophet sallallahu alayhi wa sallam, as well as after his passing, the pledge of allegiance (bay‘ah) to him and to the «اولوالامر» (leaders) was done with the right hand.
Sayyiduna Abdullah bin Busr radi Allahu anhu says:
«ترون كفي هذه، فأشهد أني وضعتها على كف محمد صلى الله عليه وسلم»
“You see this palm of mine; I bear witness that I placed it on the palm of (Sayyiduna) Muhammad sallallahu alayhi wa sallam (for the pledge of allegiance).” [مسند أحمد 189/4 ح 17842 و سنده صحيح، وأخطأ من أعله، وأورده الضياء فى المختاره 59/9]
Therefore, shaking hands (musafahah) with the right hand only is permissible, legislated, and even superior.
A prominent Deobandi scholar, Mahmood Hasan Gangohi, in response to a question about shaking hands, says:
“It is correct with one hand and also with both hands; both opinions are found in Kaukab al-Durri, vol. 2, p. 141.” [ملفوظات فقيه الامت ج7 ص23]
It is mentioned in Sahih al-Bukhari: «وصافح حماد بن زيد ابن المبارك بيديه»
“And Hammad bin Zayd shook hands with Ibn al-Mubarak using both hands.” [كتاب الاستئذان باب الاخذ باليدين قبل ح : 6265]
Therefore, if someone shakes hands with both hands, this is also permissible, but it is better, based on the general inference from the marfu‘ ahadith, to shake hands with only one (right) hand. «والله اعلم»
Benefit: Thabit al-Bunani rahimahullah says:
«كنا إذا أتينا أنس بن مالك، فإذا رآنا دعا بدهن طيب، فيمسح به يديه ليصافح به أخوانه»
“When we would come to Sayyiduna Anas bin Malik radi Allahu anhu, when he saw us, he would send for perfumed oil, then rub it on both his hands so that he could shake hands with his brothers with it (the perfumed oil).” [كتاب الزهد لابي حاتم الرازي ص76 وسنده صحيح]
In another chain of this narration, it is reported from Thabit al-Bunani rahimahullah that:
«أن انسا كان أصبح دهن يده بدهن طيب لمصافحة إخوانه»
Indeed, when morning came, Sayyiduna Anas radi Allahu anhu would apply perfumed oil to his hand so that he could shake hands with his brothers. [الادب المفرد و للبحاري : 1012 وسنده حسن]
It is not correct to be harsh in this matter. Whoever has reached a conclusion through research should act upon it; insha’Allah, he will be rewarded by Allah. Also see: [الادب المفرد للبخاري : 973 و سنده حسن]
➋ If a (non-Muslim from the land of war) disbeliever sincerely accepts Islam, all his previous sins are forgiven. Through Hajj and Hijrah, all minor sins are forgiven. For the forgiveness of major sins, repentance and returning the rights to their rightful owners is necessary.
➌ The request of Sayyiduna Amr bin al-As radi Allahu anhu for his forgiveness is a strong proof of his virtue. The statement of the Prophet sallallahu alayhi wa sallam is:
«ابنا العاص مؤمنان عمرو و هشام»
“The two sons of ‘As, Amr (bin al-‘As) and Hisham (bin al-‘As radi Allahu anhuma), are believers.” [مسند أحمد 304/2 ح 8029 و سنده حسن]
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 28
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Siyāq al-mawt:
The coming of death,
The nearness of death.
(2)
Aṭbāq:
Plural of ṭabaq,
State or condition.
(3)
Istamkantu:
So that I may obtain power and ability.
(4)
Derived from makna (quwwah, strength).
(5)
Absut yamīnak:
Extend your right hand.
(6)
Yahdimu mā qablahu:
It erases or removes previous effects,
That is, previous sins are forgiven.
(7)
Ijlāl:
Derived from jalālah,
Greatness and majesty.
(8)
An aṣifahu:
That I describe your appearance and form.
(9)
Shunnū ‘alayya at-turāb:
To throw earth upon me.
(10)
Nā’iḥah:
A woman who wails and mourns.
(11)
Jazūr:
A she-camel that is slaughtered.
Benefits and Issues:
(1)
From this hadith, the greatness and status of Islam,
Hijrah (migration), and Hajj are evident.
If these acts are performed with sincerity and good intention, all previous sins are forgiven, and a person, purified from the evil effects of sins, attains the motivation to do good deeds.
Upon embracing Islam, the most detested person becomes the most beloved.
(2)
In the era of ignorance (Jāhiliyyah), women who mourned would be sent with the deceased to express his greatness and status,
And fire would also be taken along to indicate his generosity and munificence.
Islam abolished this custom of Jāhiliyyah.
(3)
Those present should throw earth upon the grave,
And after burying the deceased, it is Sunnah to remain at the grave for a while and supplicate for steadfastness.
However, this does not prove that the deceased hears the conversation that takes place at the grave.
Vocabulary of the Hadith:
(1)
Siyāq al-mawt:
The coming of death,
The nearness of death.
(2)
Aṭbāq:
Plural of ṭabaq,
State or condition.
(3)
Istamkantu:
So that I may obtain power and ability.
(4)
Derived from makna (quwwah, strength).
(5)
Absut yamīnak:
Extend your right hand.
(6)
Yahdimu mā qablahu:
It erases or removes previous effects,
That is, previous sins are forgiven.
(7)
Ijlāl:
Derived from jalālah,
Greatness and majesty.
(8)
An aṣifahu:
That I describe your appearance and form.
(9)
Shunnū ‘alayya at-turāb:
To throw earth upon me.
(10)
Nā’iḥah:
A woman who wails and mourns.
(11)
Jazūr:
A she-camel that is slaughtered.
Benefits and Issues:
(1)
From this hadith, the greatness and status of Islam,
Hijrah (migration), and Hajj are evident.
If these acts are performed with sincerity and good intention, all previous sins are forgiven, and a person, purified from the evil effects of sins, attains the motivation to do good deeds.
Upon embracing Islam, the most detested person becomes the most beloved.
(2)
In the era of ignorance (Jāhiliyyah), women who mourned would be sent with the deceased to express his greatness and status,
And fire would also be taken along to indicate his generosity and munificence.
Islam abolished this custom of Jāhiliyyah.
(3)
Those present should throw earth upon the grave,
And after burying the deceased, it is Sunnah to remain at the grave for a while and supplicate for steadfastness.
However, this does not prove that the deceased hears the conversation that takes place at the grave.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 321
