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صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب مَعْرِفَةِ طَرِيقِ الرُّؤْيَةِ:Chapter: Knowing about the seeing
Hadith 182
حَدَّثَنِي حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا أَبِي ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، أَنَّ أَبَا هُرَيْرَةَ أَخْبَرَهُ ، " أَنَّ نَاسًا ، قَالُوا لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يَا رَسُولَ اللَّهِ ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : هَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ ؟ قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : هَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ ؟ قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ ، يَجْمَعُ اللَّهُ النَّاسَ يَوْمَ الْقِيَامَةِ ، فَيَقُولُ : مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ ، فَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ الشَّمْسَ ، وَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ الْقَمَرَ ، وَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ الطَّوَاغِيتَ ، وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا ، فَيَأْتِيهِمُ اللَّهُ تَبَارَكَ وَتَعَالَى فِي صُورَةٍ غَيْرِ صُورَتِهِ الَّتِي يَعْرِفُونَ ، فَيَقُولُ : أَنَا رَبُّكُمْ ، فَيَقُولُونَ : نَعُوذُ بِاللَّهِ مِنْكَ ، هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا ، فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ ، فَيَأْتِيهِمُ اللَّهُ تَعَالَى فِي صُورَتِهِ الَّتِي يَعْرِفُونَ ، فَيَقُولُ : أَنَا رَبُّكُمْ ، فَيَقُولُونَ : أَنْتَ رَبُّنَا ، فَيَتَّبِعُونَهُ وَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَيْ جَهَنَّمَ ، فَأَكُونُ أَنَا ، وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُ ، وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُلُ وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ : اللَّهُمَّ سَلِّمْ سَلِّمْ ، وَفِي جَهَنَّمَ كَلَالِيبُ مِثْلُ شَوْكِ السَّعْدَانِ ، هَلْ رَأَيْتُمُ السَّعْدَانَ ؟ قَالُوا : نَعَمْ يَا رَسُولَ اللَّهِ ، قَالَ : فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ ، غَيْرَ أَنَّهُ لَا يَعْلَمُ مَا قَدْرُ عِظَمِهَا إِلَّا اللَّهُ ، تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ ، فَمِنْهُمُ الْمُؤْمِنُ بَقِيَ بِعَمَلِهِ ، وَمِنْهُمُ الْمُجَازَى حَتَّى يُنَجَّى ، حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ ، وَأَرَادَ أَنْ يُخْرِجَ بِرَحْمَتِهِ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ ، أَمَرَ الْمَلَائِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ ، مَنْ كَانَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا ، مِمَّنْ أَرَادَ اللَّهُ تَعَالَى أَنْ يَرْحَمَهُ مِمَّنْ يَقُولُ : لَا إِلَهَ إِلَّا اللَّهُ ، فَيَعْرِفُونَهُمْ فِي النَّارِ يَعْرِفُونَهُمْ بِأَثَرِ السُّجُودِ تَأْكُلُ النَّارُ مِنَ ابْنِ آدَمَ ، إِلَّا أَثَرَ السُّجُودِ حَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ ، فَيُخْرَجُونَ مِنَ النَّارِ وَقَدِ امْتَحَشُوا فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ ، فَيَنْبُتُونَ مِنْهُ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ ، ثُمَّ يَفْرُغُ اللَّهُ تَعَالَى مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ ، وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ وَهُوَ آخِرُ أَهْلِ الْجَنَّةِ دُخُولًا الْجَنَّةَ ، فَيَقُولُ : أَيْ رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ ، فَإِنَّهُ قَدْ قَشَبَنِي رِيحُهَا ، وَأَحْرَقَنِي ذَكَاؤُهَا ، فَيَدْعُو اللَّهَ مَا شَاءَ اللَّهُ أَنْ يَدْعُوَهُ ، ثُمَّ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى : هَلْ عَسَيْتَ إِنْ فَعَلْتُ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَهُ ؟ فَيَقُولُ : لَا أَسْأَلُكَ غَيْرَهُ ، وَيُعْطِي رَبَّهُ مِنْ عُهُودٍ ، وَمَوَاثِيقَ مَا شَاءَ اللَّهُ ، فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ ، فَإِذَا أَقْبَلَ عَلَى الْجَنَّةِ وَرَآهَا ، سَكَتَ مَا شَاءَ اللَّهُ ، أَنْ يَسْكُتَ ثُمَّ يَقُولُ : أَيْ رَبِّ قَدِّمْنِي إِلَى بَابِ الْجَنَّةِ ، فَيَقُولُ اللَّهُ لَهُ : أَلَيْسَ قَدْ أَعْطَيْتَ عُهُودَكَ ، وَمَوَاثِيقَكَ ، لَا تَسْأَلُنِي غَيْرَ الَّذِي أَعْطَيْتُكَ ، وَيْلَكَ يَا ابْنَ آدَمَ ، مَا أَغْدَرَكَ ، فَيَقُولُ : أَيْ رَبِّ ، وَيَدْعُو اللَّهَ حَتَّى يَقُولَ لَهُ : فَهَلْ عَسَيْتَ إِنْ أَعْطَيْتُكَ ذَلِكَ ، أَنْ تَسْأَلَ غَيْرَهُ ؟ فَيَقُولُ : لَا وَعِزَّتِكَ ، فَيُعْطِي رَبَّهُ مَا شَاءَ اللَّهُ مِنْ عُهُودٍ ، وَمَوَاثِيقَ ، فَيُقَدِّمُهُ إِلَى بَابِ الْجَنَّةِ ، فَإِذَا قَامَ عَلَى بَابِ الْجَنَّةِ ، انْفَهَقَتْ لَهُ الْجَنَّةُ ، فَرَأَى مَا فِيهَا مِنَ الْخَيْرِ وَالسُّرُورِ ، فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ، ثُمَّ يَقُولُ : أَيْ رَبِّ أَدْخِلْنِي الْجَنَّةَ ؟ فَيَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لَهُ : أَلَيْسَ قَدْ أَعْطَيْتَ عُهُودَكَ ، وَمَوَاثِيقَكَ ، أَنْ لَا تَسْأَلَ غَيْرَ مَا أُعْطِيتَ ، وَيْلَكَ يَا ابْنَ آدَمَ ، مَا أَغْدَرَكَ ، فَيَقُولُ : أَيْ رَبِّ لَا أَكُونُ أَشْقَى خَلْقِكَ ، فَلَا يَزَالُ يَدْعُو اللَّهَ ، حَتَّى يَضْحَكَ اللَّهُ تَبَارَكَ وَتَعَالَى مِنْهُ ، فَإِذَا ضَحِكَ اللَّهُ مِنْهُ ، قَالَ : ادْخُلِ الْجَنَّةَ ، فَإِذَا دَخَلَهَا ، قَالَ اللَّهُ لَهُ : تَمَنَّهْ ، فَيَسْأَلُ رَبَّهُ وَيَتَمَنَّى ، حَتَّى إِنَّ اللَّهَ لَيُذَكِّرُهُ مِنْ كَذَا وَكَذَا ، حَتَّى إِذَا انْقَطَعَتْ بِهِ الأَمَانِيُّ ، قَالَ اللَّهُ تَعَالَى : ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ " ، قَالَ عَطَاءُ بْنُ يَزِيدَ ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ مَعَ أَبِي هُرَيْرَةَ : لَا يَرُدُّ عَلَيْهِ مِنْ حَدِيثِهِ شَيْئًا ، حَتَّى إِذَا حَدَّثَ أَبُو هُرَيْرَةَ : أَنَّ اللَّهَ ، قَالَ لِذَلِكَ الرَّجُلِ وَمِثْلُهُ مَعَهُ : قَالَ أَبُو سَعِيدٍ وَعَشَرَةُ أَمْثَالِهِ مَعَهُ : يَا أَبَا هُرَيْرَةَ ، قَالَ أَبُو هُرَيْرَةَ : مَا حَفِظْتُ إِلَّا قَوْلَهُ ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ ، قَالَ أَبُو سَعِيدٍ : أَشْهَدُ أَنِّي حَفِظْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَوْلَهُ ذَلِكَ لَكَ ، وَعَشَرَةُ أَمْثَالِهِ ، قَالَ أَبُو هُرَيْرَةَ : وَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولًا الْجَنَّةَ .
Yaqub bin Ibrahim narrated the hadith, saying: My father told us from Ibn Shihab Zuhri, who narrated from Ata bin Yazid Laithi that Abu Hurairah (may Allah be pleased with him) told him: Some people asked the Messenger of Allah (peace and blessings be upon him): “O Messenger of Allah! Will we see our Lord on the Day of Resurrection?” The Messenger of Allah (peace and blessings be upon him) said: “Do you have any difficulty in seeing the moon on a night when it is full?” The people said: “No, O Messenger of Allah!” He said: “Do you have any difficulty in seeing the sun when there are no clouds?” The companions replied: “No, O Messenger of Allah!” He said: “You will see Him (Allah) in the same way. Allah, the Exalted, will gather all people on the Day of Resurrection, then He will say: ‘Whoever used to worship something, let him follow it.’ So those who used to worship the sun will follow the sun, those who used to worship the moon will follow the moon, and those who used to worship false gods (devils, idols, etc.) will follow the false gods, and only this Ummah will remain, including its hypocrites. Then Allah, Blessed and Exalted, will come to them in a form they do not recognize, and He will say: ‘I am your Lord.’ They will say: ‘We seek refuge with Allah from you; we will stay here until our Lord comes to us, and when our Lord comes, we will recognize Him.’ Then Allah will come to them in the form in which they recognize Him and will say: ‘I am your Lord.’ They will say: ‘You are (indeed) our Lord,’ and they will follow Him. Then the (bridge of) Sirat will be laid across Hell, and I and my Ummah will be the first to cross it. On that Day, no one will speak except the Messengers, and the call of the Messengers on that Day will be: ‘O Allah! Grant safety, grant safety.’ In Hell there will be hooks like the thorns of Sa‘dan, twisted at their heads. Have you seen the thorns of Sa‘dan?” The companions replied: “Yes, O Messenger of Allah!” He said: “They will be like the thorns of Sa‘dan, but none knows how big they are except Allah. They will seize people according to their deeds. Until, when Allah has finished judging between His servants and intends, by His mercy, to bring out from the Fire whomever He wills from among those who did not associate anything with Allah, those who said ‘La ilaha illallah,’ the angels will be commanded to bring them out from the Fire. The angels will recognize them by the marks of prostration. The Fire will consume everything of the son of Adam except the marks of prostration. (Because) Allah has forbidden the Fire to consume the marks of prostration. So they will be brought out from the Fire, having been burnt and turned into charcoal, and the water of life will be poured over them, and they will grow as a seed grows in the silt left by a flood. Then Allah will finish judging between His servants. Only one man will remain, who will be facing the Fire. This man will be the last of the people of Paradise to enter Paradise. He will say: ‘O my Lord! Turn my face away from the Fire, for its stench has poisoned me and its heat has burnt me.’ He will continue to call upon Allah as long as Allah wills, then Allah, Blessed and Exalted, will say: ‘Is it possible that if I do that for you, you will ask for something else?’ He will say: ‘I will not ask You for anything else.’ He will give his Lord, the Mighty and Majestic, whatever promises and covenants He wishes, so Allah will turn his face away from the Fire. When he turns towards Paradise and sees it, he will remain silent as long as Allah wills, then he will say: ‘O my Lord! Bring me forward to the gate of Paradise.’ Allah will say to him: ‘Did you not give covenants and promises that you would not ask Me for anything other than what I have given you? Woe to you, O son of Adam! How treacherous you are!’ He will say: ‘O my Lord!’ and will continue to call upon Allah until Allah says to him: ‘Is it possible that if I grant you this, you will ask for something else?’ He will say: ‘By Your honor, (I will ask for) nothing (else).’ He will give his Lord whatever promises and covenants Allah wishes, so Allah will bring him to the gate of Paradise. When he stands at the gate of Paradise, it will be opened before him, and he will see the goodness and joy that is in it. He will remain silent as long as Allah wills, then he will say: ‘O my Lord! Admit me into Paradise.’ Allah will say to him: ‘Did you not make firm covenants and promises that you would not ask Me for anything other than what I have given you? Woe to you, O son of Adam! How treacherous you are!’ He will say: ‘O my Lord! Let me not be the most miserable of Your creation.’ He will continue to call upon Allah until Allah, the Mighty and Majestic, will laugh at him, and when Allah laughs at him, He will say: ‘Enter Paradise.’ When he enters it, Allah will say: ‘Wish!’ So he will ask his Lord and wish until Allah reminds him: ‘Ask for such and such, ask for such and such,’ until all his wishes are exhausted. Then Allah will say: ‘All this is yours, and as much again with it.’” Ata bin Yazid said that Abu Sa‘id al-Khudri (may Allah be pleased with him) was also present with Abu Hurairah (may Allah be pleased with him), and he did not deny anything he said, but when Abu Hurairah (may Allah be pleased with him) narrated that Allah will say to that man: “All this is yours, and as much again with it,” Abu Sa‘id (may Allah be pleased with him) said: “O Abu Hurairah! And ten times as much with it.” Abu Hurairah (may Allah be pleased with him) said: “I only remember that he said: ‘All this is yours, and as much again with it.’” Abu Sa‘id (may Allah be pleased with him) said: “I bear witness that I heard the Messenger of Allah (peace and blessings be upon him) say: ‘All this is yours, and ten times as much with it.’” Abu Hurairah (may Allah be pleased with him) said: “He will be the last person to enter Paradise.”
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حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ ، أَخْبَرَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنِ الزُّهْرِيِّ ، قَالَ : أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ ، وَعَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ ، أن أبا هريرة أخبرهما ، أن الناس ، قَالُوا لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يَا رَسُولَ اللَّهِ ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ ؟ وَسَاقَ الْحَدِيثَ بِمِثْلِ مَعْنَى حَدِيثِ إِبْرَاهِيمَ بْنِ سَعْدٍ .
Abu Hurairah (RA) reported: The people said to the Apostle of Allah (ﷺ) : Messenger of Allah (ﷺ) I shall we see our Lord on the Day of Resurrection? The rest of the hadith was narrated according to the narration of Ibrahim bin Sa'd.
• • •
وحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ ، قَالَ : هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ ، عَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَذَكَرَ أَحَادِيثَ مِنْهَا ، وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ أَدْنَى مَقْعَدِ أَحَدِكُمْ مِنَ الْجَنَّةِ ، أَنْ يَقُولَ : لَهُ تَمَنَّ ، فَيَتَمَنَّى ، وَيَتَمَنَّى ، فَيَقُولُ لَهُ : هَلْ تَمَنَّيْتَ ؟ فَيَقُولُ : نَعَمْ ، فَيَقُولُ لَهُ : فَإِنَّ لَكَ مَا تَمَنَّيْتَ وَمِثْلَهُ مَعَهُ " .
Hammam bin Munabbih said: This is what Abu Hurairah (RA) transmitted to us from the Messenger of Allah (ﷺ) , and he narrated many of them;- one of them was: The Messenger of Allah (ﷺ) said: The lowest in rank among you in Paradise would be asked: Desire (whatever you like). And he would express his desire and again and again express a desire. tHe would be asked: Have you expressed your desire? He would say: Yes. Then He (Allah) would say: For thee is (granted) what thou desirest, and the like of it along with it.
• • •
Related hadith on this topic
Explanation & Benefits
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
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 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
