صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً فِيهَا:Chapter: The Status of the Lowest people in paradise
وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا جَرِيرٌ ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ ، عَنْ أَبِي زُرْعَةَ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : وُضِعَتْ بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَصْعَةٌ مِنْ ثَرِيدٍ وَلَحْمٍ ، فَتَنَاوَلَ الذِّرَاعَ ، وَكَانَتْ أَحَبَّ الشَّاةِ إِلَيْهِ ، فَنَهَسَ نَهْسَةً ، فَقَالَ : " أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ ، ثُمَّ نَهَسَ أُخْرَى ، فَقَالَ : أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ ، فَلَمَّا رَأَى أَصْحَابَهُ لَا يَسْأَلُونَهُ ، قَالَ : أَلَا تَقُولُونَ كَيْفَهْ ؟ قَالُوا : كَيْفَهْ يَا رَسُولَ اللَّهِ ؟ قَالَ : يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ " ، وَسَاقَ الْحَدِيثَ بِمَعْنَى حَدِيثِ أَبِي حَيَّانَ ، عَنْ أَبِي زُرْعَةَ وَزَادَ فِي قِصَّةِ إِبْرَاهِيمَ ، فَقَالَ : وَذَكَرَ قَوْلَهُ : فِي الْكَوْكَبِ هَذَا رَبِّي سورة الأنعام آية 76 ، وقَوْله لِآلِهَتِهِمْ : بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا سورة الأنبياء آية 63 ، وقَوْله : إِنِّي سَقِيمٌ سورة الصافات آية 89 ، قَالَ : وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ ، إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ إِلَى عِضَادَتَيِ الْبَابِ لَكَمَا بَيْنَ مَكَّةَ وَهَجَرٍ ، أَوْ هَجَرٍ وَمَكَّةَ ، قَالَ : لَا أَدْرِي أَيَّ ذَلِكَ ، قَالَ .
It is reported on the authority of Abu Hurairah (RA) that there was placed before the Messenger of Allah (ﷺ) a cup of soft bread, soup and meat. He took part of the foreleg which he liked most. He sliced (with his teeth) a slice (out of that) and said: I would be the leader of mankind on the Day of Resurrection. He then sliced (that meat) for the second time and said: I am the leader of mankind on the Day of Resurrection. When he saw that his companions did not ask him (about this assertion) he said: Why don't you say: How would that be? They said: How would be it, Messenger of Allah? (ﷺ) He said: People would stand before the Lord of the worlds. And the rest of the hadith was narrated like the one transmitted by Abu Hayyan, on the authority of Abu Zur'a, and in the story of Ibrahim, this addition was made. He said and made mention of his words with regard to the star: This is my Lord. And his words with regard to their gods: But the big among them has done that. And his words: I am ailing. He (the Holy Prophet) said: By Him in Whose Hand is the life of Muhammad, the distance between two leaves of the door from their supporting frames is as the distance between Makkah and Hajar or Hajar and Makkah. I do not remember how he said it (whether Makkah and Hajar or Hajar and Makkah).
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
‘Idadatay al-bab:
The doorframe,
the sides,
the wooden planks on the sides.
Benefits and Issues:
(1)
When Prophet Ibrahim (alayhis salam) said regarding the stars, the moon, and the sun, “This is my Lord” (hādhā rabbī), it was either in a rhetorical interrogative tone, meaning: can these things that set ever be my Lord? Or it was in the manner of mockery and reproach, that according to your belief and viewpoint, this is my Lord—just as the Noble Qur’an says: “Taste! Indeed, you are the mighty, the noble” (dhūq innaka anta al-‘azīzu al-karīm)—meaning: you used to consider yourself a great and noble chief. Or, the Noble Qur’an refers to false deities as “gods” according to the belief of their worshippers. Or, it was for the purpose of gradual entrapment (istidraj), so that they would be slowly caught in such a way that they could not escape, and would have no choice but to acknowledge the truth, as is mentioned in Surah al-Anbiya: “So they returned to themselves and said: Indeed, you yourselves are the wrongdoers” (faraja‘ū ilā anfusihim fa-qālū innakum antum al-ẓālimūn).
(2)
Regarding the breaking of the idols, it was said: “Rather, their chief did it.” In reality, this is like writing an advertisement; in reality, what is apparently being negated is actually being affirmed. For example, if a person is a skilled calligrapher and writes a very beautiful advertisement, and an ignorant friend asks: “Did you write this advertisement?” he replies: “No sir, you wrote it.” The intent of Prophet Ibrahim (alayhis salam) was: you already know that these idols cannot do this; so, apart from me, who else could have done this? That is, those whom you consider to possess power to benefit or harm, they cannot even protect themselves, nor can they identify the one who broke them—so how can they be your deities?
(3)
He (alayhis salam) said, “Indeed, I am ill” (innī saqīm) in order to avoid participating in his people’s festival and to take advantage of their absence. Saqam means: to deviate from the balance of health. He was worried and distressed because of his people’s idolatry, and he expressed this as “sickness,” or the intent was: if I go with you, I will become ill upon witnessing your evil actions. As the Noble Qur’an says: “Indeed, you will die, and indeed, they will die” (al-Zumar: 30)—this does not mean that you and they are already dead now. Therefore, he employed dissimulation and indirectness, and the people understood that he was presently ill (in a physical and apparent sense).
Vocabulary of the Hadith:
‘Idadatay al-bab:
The doorframe,
the sides,
the wooden planks on the sides.
Benefits and Issues:
(1)
When Prophet Ibrahim (alayhis salam) said regarding the stars, the moon, and the sun, “This is my Lord” (hādhā rabbī), it was either in a rhetorical interrogative tone, meaning: can these things that set ever be my Lord? Or it was in the manner of mockery and reproach, that according to your belief and viewpoint, this is my Lord—just as the Noble Qur’an says: “Taste! Indeed, you are the mighty, the noble” (dhūq innaka anta al-‘azīzu al-karīm)—meaning: you used to consider yourself a great and noble chief. Or, the Noble Qur’an refers to false deities as “gods” according to the belief of their worshippers. Or, it was for the purpose of gradual entrapment (istidraj), so that they would be slowly caught in such a way that they could not escape, and would have no choice but to acknowledge the truth, as is mentioned in Surah al-Anbiya: “So they returned to themselves and said: Indeed, you yourselves are the wrongdoers” (faraja‘ū ilā anfusihim fa-qālū innakum antum al-ẓālimūn).
(2)
Regarding the breaking of the idols, it was said: “Rather, their chief did it.” In reality, this is like writing an advertisement; in reality, what is apparently being negated is actually being affirmed. For example, if a person is a skilled calligrapher and writes a very beautiful advertisement, and an ignorant friend asks: “Did you write this advertisement?” he replies: “No sir, you wrote it.” The intent of Prophet Ibrahim (alayhis salam) was: you already know that these idols cannot do this; so, apart from me, who else could have done this? That is, those whom you consider to possess power to benefit or harm, they cannot even protect themselves, nor can they identify the one who broke them—so how can they be your deities?
(3)
He (alayhis salam) said, “Indeed, I am ill” (innī saqīm) in order to avoid participating in his people’s festival and to take advantage of their absence. Saqam means: to deviate from the balance of health. He was worried and distressed because of his people’s idolatry, and he expressed this as “sickness,” or the intent was: if I go with you, I will become ill upon witnessing your evil actions. As the Noble Qur’an says: “Indeed, you will die, and indeed, they will die” (al-Zumar: 30)—this does not mean that you and they are already dead now. Therefore, he employed dissimulation and indirectness, and the people understood that he was presently ill (in a physical and apparent sense).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 481
