مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(لِلإِنْسَانِ تَوْفِيقٌ لِمَا خُلِقَ لَهُ)(A person is granted success for what they were created for)
Hadith 95
وَعَن مُسلم بن يسَار قَالَ سُئِلَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ عَنْ هَذِهِ الْآيَةِ (وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورهمْ) قَالَ عُمَرُ -[35]- بْنُ الْخَطَّابِ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يسْأَل عَنْهَا فَقَالَ: «خلق آدم ثمَّ مسح ظَهره بِيَمِينِهِ فأاستخرج مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقَتُ هَؤُلَاءِ لِلْجَنَّةِ وَبِعَمَلِ أهل الْجنَّة يعْملُونَ ثمَّ مسح ظَهره فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقَتُ هَؤُلَاءِ لِلنَّارِ وبعمل أهل النَّار يعْملُونَ فَقَالَ رجل يَا رَسُول الله فَفِيمَ الْعَمَل يَا رَسُول الله قَالَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ إِذَا خَلَقَ الْعَبْدَ لِلْجَنَّةِ اسْتَعْمَلَهُ بِعَمَلِ أهْلِ الْجَنَّةِ حَتَّى يَمُوتَ عَلَى عَمَلٍ من أَعمال أهل الْجنَّة فيدخله الله الْجَنَّةَ وَإِذَا خَلَقَ الْعَبْدَ لِلنَّارِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ أَعمال أهل النَّار فيدخله الله النَّار» . رَوَاهُ مَالك وَالتِّرْمِذِيّ وَأَبُو دَاوُد
Muslim b. Yasar said that when ‘Umar b. al-Khattab was questioned about the verse, “When your Lord took their offspring from the backs of the children of Adam...” 1 he replied that he had heard God’s messenger say when he was questioned about it, “God created Adam, then passed His right hand over his back and brought forth from it his offspring, saying, ‘I have created these for paradise and they will do the deeds of those who go to paradise.’ He then passed his hand over his back and brought forth from it his offspring, saying, ‘I have created these for hell and they will do the deeds of those who go to hell’.” A man asked, “What is the good of doing anything, messenger of God?” to which God’s messenger replied, “When God creates a man for paradise He employs him in doing the deeds of those who will go to paradise, so that his final action before death is one of the deeds of those who go to paradise, for which He will bring him into paradise. But when He creates a man for hell He employs him in doing the deeds of those who will go to hell, so that his final action before death is one of the deeds of those who go to hell, for which He will bring him into hell.” Malik, Tirmidhi and Abu Dawud transmitted it.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 3075]
Hadith Authentication:
This narration is weak due to the chain being disconnected, because Muslim bin Yasar did not hear anything from Sayyiduna Umar radi Allahu anhu.
In the second chain of this narration, there is a narrator, Nu'aym bin Rabi'ah, whose status is unknown (majhul al-hal); only Ibn Hibban has declared him trustworthy (thiqah).
↰ See my book [انوار الصحيفة فى الاحاديث الضعيفة د: 4703]
[سنن ترمذي 3075]
Hadith Authentication:
This narration is weak due to the chain being disconnected, because Muslim bin Yasar did not hear anything from Sayyiduna Umar radi Allahu anhu.
In the second chain of this narration, there is a narrator, Nu'aym bin Rabi'ah, whose status is unknown (majhul al-hal); only Ibn Hibban has declared him trustworthy (thiqah).
↰ See my book [انوار الصحيفة فى الاحاديث الضعيفة د: 4703]
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 95
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
When your Lord brought forth from the loins of the children of Adam their progeny and made them bear witness against themselves, “Am I not your Lord?” The people said: “Yes, indeed, (You are our Lord), we bear witness.” (This testimony was taken) lest you should say on the Day of Resurrection, “We were indeed unaware of this.” ()
2:
That is, when the decision regarding who will be among the people of Hell and who will be among the people of Paradise has already been made beforehand, then inevitably, unavoidably, each will reach the place for which Allah created him. So then, what is the need for action?
Note:
(There is a break (inqita‘) in the chain between Muslim bin Yasar and ‘Umar radi Allahu anhu, and in the other chain of Abu Dawud and others, the narrator between them, Nu‘aym bin Rabi‘ah, is unknown (majhul).)
1:
When your Lord brought forth from the loins of the children of Adam their progeny and made them bear witness against themselves, “Am I not your Lord?” The people said: “Yes, indeed, (You are our Lord), we bear witness.” (This testimony was taken) lest you should say on the Day of Resurrection, “We were indeed unaware of this.” ()
2:
That is, when the decision regarding who will be among the people of Hell and who will be among the people of Paradise has already been made beforehand, then inevitably, unavoidably, each will reach the place for which Allah created him. So then, what is the need for action?
Note:
(There is a break (inqita‘) in the chain between Muslim bin Yasar and ‘Umar radi Allahu anhu, and in the other chain of Abu Dawud and others, the narrator between them, Nu‘aym bin Rabi‘ah, is unknown (majhul).)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3075
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The meaning of one group of the children of Adam being created for Paradise and another for Hell is that, according to Allah’s knowledge, one group will continue to do good deeds and enter Paradise, while the other will continue to do evil deeds and enter Hell.
Just as Allah’s knowledge is certain and definitive, it will happen exactly as He knows.
This can be expressed by saying that one is created for Paradise and the other for Hell.
However, it is not correct to understand from this that man is absolutely compelled, because man has been created with full choice and all the faculties for action.
Whatever a person does, he certainly does so within the domain of Allah’s will (mashi’ah), but he acts with the choice that has been granted to him, and it is upon this that reward and punishment are based.
Some scholars have declared this narration to be authentic.
The meaning of one group of the children of Adam being created for Paradise and another for Hell is that, according to Allah’s knowledge, one group will continue to do good deeds and enter Paradise, while the other will continue to do evil deeds and enter Hell.
Just as Allah’s knowledge is certain and definitive, it will happen exactly as He knows.
This can be expressed by saying that one is created for Paradise and the other for Hell.
However, it is not correct to understand from this that man is absolutely compelled, because man has been created with full choice and all the faculties for action.
Whatever a person does, he certainly does so within the domain of Allah’s will (mashi’ah), but he acts with the choice that has been granted to him, and it is upon this that reward and punishment are based.
Some scholars have declared this narration to be authentic.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4703
