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صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً فِيهَا:Chapter: The Status of the Lowest people in paradise
Hadith 194
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، ومُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ وَاتَّفَقَا فِي سِيَاقِ الْحَدِيثِ ، إِلَّا مَا يَزِيدُ أَحَدُهُمَا مِنَ الْحَرْفِ بَعْدَ الْحَرْفِ ، قَالَا : حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ ، حَدَّثَنَا أَبُو حَيَّانَ ، عَنْ أَبِي زُرْعَةَ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : " أُتِيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا بِلَحْمٍ ، فَرُفِعَ إِلَيْهِ الذِّرَاعُ ، وَكَانَتْ تُعْجِبُهُ ، فَنَهَسَ مِنْهَا نَهْسَةً ، فَقَالَ : أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ ، وَهَلْ تَدْرُونَ بِمَ ذَاكَ يَجْمَعُ اللَّهُ يَوْمَ الْقِيَامَةِ الأَوَّلِينَ وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ ؟ فَيُسْمِعُهُمُ الدَّاعِي ، وَيَنْفُذُهُمُ الْبَصَرُ ، وَتَدْنُو الشَّمْسُ ، فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ ، وَمَا لَا يَحْتَمِلُونَ ، فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ : أَلَا تَرَوْنَ مَا أَنْتُمْ فِيهِ ، أَلَا تَرَوْنَ مَا قَدْ بَلَغَكُمْ ، أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ ؟ ، فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ : ائْتُوا آدَمَ ، فَيَأْتُونَ آدَمَ ، فَيَقُولُونَ : يَا آدَمُ ، أَنْتَ أَبُو الْبَشَرِ ، خَلَقَكَ اللَّهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى إِلَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ آدَمُ : إِنَّ رَبِّي غَضِبَ الْيَوْمَ غَضَبًا ، لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُهُ ، نَفْسِي ، نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى نُوحٍ ، فَيَأْتُونَ نُوحًا ، فَيَقُولُونَ : يَا نُوحُ ، أَنْتَ أَوَّلُ الرُّسُلِ إِلَى الأَرْضِ ، وَسَمَّاكَ اللَّهُ عَبْدًا شَكُورًا ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا ، لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ ، دَعَوْتُ بِهَا عَلَى قَوْمِي ، نَفْسِي ، نَفْسِي ، اذْهَبُوا إِلَى إِبْرَاهِيمَ عَلَيْهِ السَّلامُ ، فَيَأْتُونَ إِبْرَاهِيمَ ، فَيَقُولُونَ : أَنْتَ نَبِيُّ اللَّهِ وَخَلِيلُهُ مِنْ أَهْلِ الأَرْضِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى إِلَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ إِبْرَاهِيمُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا ، لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَا يَغْضَبُ بَعْدَهُ مِثْلَهُ ، وَذَكَرَ كَذَبَاتِهِ ، نَفْسِي ، نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُوسَى ، فَيَأْتُونَ مُوسَى عَلَيْهِ السَّلامُ ، فَيَقُولُونَ : يَا مُوسَى ، أَنْتَ رَسُولُ اللَّهِ ، فَضَّلَكَ اللَّهُ بِرِسَالَاتِهِ وَبِتَكْلِيمِهِ عَلَى النَّاسِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ مُوسَى عَلَيْهِ السَّلامُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا ، لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنِّي قَتَلْتُ : نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا ، نَفْسِي ، نَفْسِي ، اذْهَبُوا إِلَى عِيسَى عَلَيْهِ السَّلامُ ، فَيَأْتُونَ عِيسَى ، فَيَقُولُونَ : يَا عِيسَى ، أَنْتَ رَسُولُ اللَّهِ وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ ، وَكَلِمَةٌ مِنْهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ عِيسَى عَلَيْهِ السَّلامُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا ، لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَلَمْ يَذْكُرْ لَهُ ذَنْبًا ، نَفْسِي ، نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيَأْتُونِّي ، فَيَقُولُونَ : يَا مُحَمَّدُ ، أَنْتَ رَسُولُ اللَّهِ ، وَخَاتَمُ الأَنْبِيَاءِ ، وَغَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَأَنْطَلِقُ ، فَآتِي تَحْتَ الْعَرْشِ فَأَقَعُ سَاجِدًا لِرَبِّي ، ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ وَيُلْهِمُنِي مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا ، لَمْ يَفْتَحْهُ لِأَحَدٍ قَبْلِي ، ثُمَّ يُقَالُ : يَا مُحَمَّدُ ، ارْفَعْ رَأْسَكَ ، سَلْ تُعْطَهْ ، اشْفَعْ تُشَفَّعْ ، فَأَرْفَعُ رَأْسِي ، فَأَقُولُ : يَا رَبِّ ، أُمَّتِي ، أُمَّتِي ، فَيُقَالُ : يَا مُحَمَّدُ ، أَدْخِلِ الْجَنَّةَ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِ مِنَ البَابِ الأَيْمَنِ مِنَ أَبْوَابِ الْجَنَّةِ ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الأَبْوَابِ ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ ، إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ لَكَمَا بَيْنَ مَكَّةَ وَهَجَرٍ ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى " ،
Abu Hayyan narrated from Abu Zur’ah, and he from Abu Hurairah (may Allah be pleased with him), who said: One day, meat was brought to the Messenger of Allah (peace and blessings be upon him), and the foreleg was lifted and presented to him because it was his favorite. He took a bite from it with his blessed teeth and said: “On the Day of Resurrection, I will be the leader of all mankind. Do you know how this will be? Allah, the Exalted, will gather all the first and the last people on a flat, level plain. The caller will make everyone hear his voice, and (Allah’s) sight will encompass all (He will see everyone). The sun will come near, and people will be afflicted with such grief and distress as will be beyond their strength and unbearable. People will say to one another: ‘Do you not see the state you are in? Do you not see what calamity has befallen you? Can you not find someone to intercede for you?’—that is, with your Lord. So people will say to one another: ‘Go to Adam (peace be upon him).’ Then they will come to Adam (peace be upon him) and say: ‘O Adam! You are the father of all mankind, Allah created you with His own hand, breathed into you of His spirit, and commanded the angels to prostrate to you, and they prostrated. Intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Adam (peace be upon him) will reply: ‘My Lord is so angry today as He has never been before and will never be again. Indeed, He forbade me from (approaching) a certain tree, but I disobeyed Him. I am concerned about myself, I am concerned about myself. Go to someone else, go to Noah (peace be upon him).’
The people will go to Noah (peace be upon him) and say: ‘O Noah! You are the first Messenger sent to the people of the earth, and Allah named you a grateful servant. Do you not see the state we are in? Do you not see what calamity has befallen us?’ He will reply: ‘Today my Lord is so angry as He has never been before and will never be again. Indeed, I had a supplication (reserved for me), and I used it against my people. (Today) I am concerned about myself, I am concerned about myself. Go to Abraham (peace be upon him).’
So the people will go to Abraham (peace be upon him) and say: ‘(O Abraham!) You are Allah’s Prophet and His close friend among the people of the earth. Intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Abraham (peace be upon him) will say to them: ‘My Lord is so angry today as He has never been before and will never be again,’ and he will recall his (three) lies, (and say) ‘I am concerned about myself, I am concerned about myself. Go to someone else, go to Moses (peace be upon him).’
The people will go to Moses (peace be upon him) and say: ‘O Moses! You are Allah’s Messenger. Allah favored you with His message and His direct speech. Intercede for us with Allah. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Moses (peace be upon him) will say to them: ‘My Lord is so angry today as He has never been before and will never be again. I killed a soul whom I was not commanded to kill. What will become of me? What will become of me? Go to Jesus (peace be upon him).’
The people will go to Jesus (peace be upon him) and say: ‘O Jesus! You are Allah’s word which He cast to Mary (peace be upon her), and a spirit from Him. So intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Jesus (peace be upon him) will reply: ‘My Lord is so angry today as He has never been before and will never be again,’ and he will not mention any sin, (but will say) ‘I am concerned about myself, I am concerned about myself. Go to someone else, go to Muhammad (peace and blessings be upon him).’
The people will come to me and say: ‘O Muhammad! You are Allah’s Messenger and the last of the Prophets. Allah has forgiven your past and future sins (even if there were any). Intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ So I will proceed and come under the Throne and fall in prostration before my Lord. Then Allah, the Exalted, will open for me such praises and the best forms of glorification as He has never opened for anyone before me, and He will place them in my heart. Then (Allah) will say: ‘O Muhammad! Raise your head, ask and you will be given, intercede and your intercession will be accepted.’ So I will raise my head and say: ‘O my Lord! My Ummah! My Ummah!’ Then it will be said: ‘O Muhammad! Admit those of your Ummah who will have no reckoning through the rightmost gate of Paradise, and they will share the other gates of Paradise with the people as well.’ By Him in Whose hand is the soul of Muhammad! The distance between the two leaves of the gates of Paradise is as far as between Mecca and (the city of Busra) or Mecca and Busra.”
The people will go to Noah (peace be upon him) and say: ‘O Noah! You are the first Messenger sent to the people of the earth, and Allah named you a grateful servant. Do you not see the state we are in? Do you not see what calamity has befallen us?’ He will reply: ‘Today my Lord is so angry as He has never been before and will never be again. Indeed, I had a supplication (reserved for me), and I used it against my people. (Today) I am concerned about myself, I am concerned about myself. Go to Abraham (peace be upon him).’
So the people will go to Abraham (peace be upon him) and say: ‘(O Abraham!) You are Allah’s Prophet and His close friend among the people of the earth. Intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Abraham (peace be upon him) will say to them: ‘My Lord is so angry today as He has never been before and will never be again,’ and he will recall his (three) lies, (and say) ‘I am concerned about myself, I am concerned about myself. Go to someone else, go to Moses (peace be upon him).’
The people will go to Moses (peace be upon him) and say: ‘O Moses! You are Allah’s Messenger. Allah favored you with His message and His direct speech. Intercede for us with Allah. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Moses (peace be upon him) will say to them: ‘My Lord is so angry today as He has never been before and will never be again. I killed a soul whom I was not commanded to kill. What will become of me? What will become of me? Go to Jesus (peace be upon him).’
The people will go to Jesus (peace be upon him) and say: ‘O Jesus! You are Allah’s word which He cast to Mary (peace be upon her), and a spirit from Him. So intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ Jesus (peace be upon him) will reply: ‘My Lord is so angry today as He has never been before and will never be again,’ and he will not mention any sin, (but will say) ‘I am concerned about myself, I am concerned about myself. Go to someone else, go to Muhammad (peace and blessings be upon him).’
The people will come to me and say: ‘O Muhammad! You are Allah’s Messenger and the last of the Prophets. Allah has forgiven your past and future sins (even if there were any). Intercede for us with your Lord. Do you not see the state we are in? Do you not see what calamity has befallen us?’ So I will proceed and come under the Throne and fall in prostration before my Lord. Then Allah, the Exalted, will open for me such praises and the best forms of glorification as He has never opened for anyone before me, and He will place them in my heart. Then (Allah) will say: ‘O Muhammad! Raise your head, ask and you will be given, intercede and your intercession will be accepted.’ So I will raise my head and say: ‘O my Lord! My Ummah! My Ummah!’ Then it will be said: ‘O Muhammad! Admit those of your Ummah who will have no reckoning through the rightmost gate of Paradise, and they will share the other gates of Paradise with the people as well.’ By Him in Whose hand is the soul of Muhammad! The distance between the two leaves of the gates of Paradise is as far as between Mecca and (the city of Busra) or Mecca and Busra.”
• • •
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).
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
:
(1)
فَنَهَسَ:
To bite with the teeth.
(2)
صَعِيد:
Open and level ground.
(3)
يَنْفُذُهُمُ الْبَصَرُ:
The sight will encompass all people;
no one will be hidden from the onlooker.
(4)
مَصَارِيعٌ:
Plural of مِصْراعٌ,
the panels of a door.
Hajar and Basra:
Two ancient and well-known cities,
between which there is a considerable distance.
Benefits and Issues:
(1)
Sayyid refers to that person
who is the most superior and eminent,
and in times of distress and anxiety, people seek refuge with him.
On the Day of Resurrection, all people,
from Adam (alayhis salam) to the last individual, will be under your banner,
and will be seeking intercession from you,
therefore, you (sallallahu alayhi wa sallam) said as a way of mentioning Allah’s favor:
"Indeed, I will be the leader of all people on the Day of Resurrection."
(2)
You (sallallahu alayhi wa sallam) expressed in this world
that I am the one worthy of the Greatest Intercession (shafa‘at kubra), and no other Messenger will be prepared for this task.
On the Day of Resurrection, according to your (sallallahu alayhi wa sallam) prophecy, people will gradually come to you,
and not even a single individual from your Ummah will be able to suggest
that since the intercession of the Last Messenger will be accepted,
let us go to him,
so that your (sallallahu alayhi wa sallam) virtue and superiority may be manifest before all people in practice.
(3)
The excuses mentioned by the Prophets (alayhimus salam) have been forgiven,
because none of them committed any fault or shortcoming intentionally,
yet,
they continued to recite repentance and seek forgiveness,
but due to the terror and dread of the Day of Resurrection, they will recall those forgiven matters and will express their excuse from interceding.
(4)
Allah, the Exalted, is characterized by the attribute of anger (ghadab),
but its modality cannot be described,
therefore, there is no need for any kind of interpretation or negation.
(5)
In this hadith, Ibrahim (alayhis salam) excused himself from intercession due to having spoken three "lies" (kadhbat),
and according to Allamah Anbari, the word (kadhb)
in the Arabic language is used for five meanings.
Allamah Anbari has also given examples;
for details, see Taj al-‘Arus:
(1/449) (1)
Falsehood.
(2)
Missing the mark.
(3)
The shattering of hope and aspiration.
(4)
To keep someone in deception.
(5)
To use equivocation and allusion (tawriyah and ta‘rid).
That is, such a statement which apparently seems contrary to reality,
but if one reflects,
it is entirely in accordance with reality.
The incidents which Ibrahim (alayhis salam) referred to as "kadhbat",
all three statements apparently seem contrary to reality,
but upon reflection, all three are entirely in accordance with reality.
This is the exalted and lofty status of Ibrahim (alayhis salam),
that he considered even equivocation and allusion—which are completely permissible and correct—
as beneath his lofty status,
and referred to them as "kadhb".
(6)
In authentic ahadith, there is no mention of the Greatest Intercession (shafa‘at kubra) which will be for the commencement of the reckoning of all people,
rather, there is mention of your intercession for the sinners of your Ummah.
The reason for this is that none of the sects who claim Islam deny the Greatest Intercession,
whereas the intercession for sinners has been denied by the Khawarij and the Mu‘tazilah and others,
therefore, emphasis has been placed in the ahadith on the mention of intercession for sinners,
and the mention of the unanimously accepted intercession has been overlooked.
Vocabulary of the Hadith:
:
(1)
فَنَهَسَ:
To bite with the teeth.
(2)
صَعِيد:
Open and level ground.
(3)
يَنْفُذُهُمُ الْبَصَرُ:
The sight will encompass all people;
no one will be hidden from the onlooker.
(4)
مَصَارِيعٌ:
Plural of مِصْراعٌ,
the panels of a door.
Hajar and Basra:
Two ancient and well-known cities,
between which there is a considerable distance.
Benefits and Issues:
(1)
Sayyid refers to that person
who is the most superior and eminent,
and in times of distress and anxiety, people seek refuge with him.
On the Day of Resurrection, all people,
from Adam (alayhis salam) to the last individual, will be under your banner,
and will be seeking intercession from you,
therefore, you (sallallahu alayhi wa sallam) said as a way of mentioning Allah’s favor:
"Indeed, I will be the leader of all people on the Day of Resurrection."
(2)
You (sallallahu alayhi wa sallam) expressed in this world
that I am the one worthy of the Greatest Intercession (shafa‘at kubra), and no other Messenger will be prepared for this task.
On the Day of Resurrection, according to your (sallallahu alayhi wa sallam) prophecy, people will gradually come to you,
and not even a single individual from your Ummah will be able to suggest
that since the intercession of the Last Messenger will be accepted,
let us go to him,
so that your (sallallahu alayhi wa sallam) virtue and superiority may be manifest before all people in practice.
(3)
The excuses mentioned by the Prophets (alayhimus salam) have been forgiven,
because none of them committed any fault or shortcoming intentionally,
yet,
they continued to recite repentance and seek forgiveness,
but due to the terror and dread of the Day of Resurrection, they will recall those forgiven matters and will express their excuse from interceding.
(4)
Allah, the Exalted, is characterized by the attribute of anger (ghadab),
but its modality cannot be described,
therefore, there is no need for any kind of interpretation or negation.
(5)
In this hadith, Ibrahim (alayhis salam) excused himself from intercession due to having spoken three "lies" (kadhbat),
and according to Allamah Anbari, the word (kadhb)
in the Arabic language is used for five meanings.
Allamah Anbari has also given examples;
for details, see Taj al-‘Arus:
(1/449) (1)
Falsehood.
(2)
Missing the mark.
(3)
The shattering of hope and aspiration.
(4)
To keep someone in deception.
(5)
To use equivocation and allusion (tawriyah and ta‘rid).
That is, such a statement which apparently seems contrary to reality,
but if one reflects,
it is entirely in accordance with reality.
The incidents which Ibrahim (alayhis salam) referred to as "kadhbat",
all three statements apparently seem contrary to reality,
but upon reflection, all three are entirely in accordance with reality.
This is the exalted and lofty status of Ibrahim (alayhis salam),
that he considered even equivocation and allusion—which are completely permissible and correct—
as beneath his lofty status,
and referred to them as "kadhb".
(6)
In authentic ahadith, there is no mention of the Greatest Intercession (shafa‘at kubra) which will be for the commencement of the reckoning of all people,
rather, there is mention of your intercession for the sinners of your Ummah.
The reason for this is that none of the sects who claim Islam deny the Greatest Intercession,
whereas the intercession for sinners has been denied by the Khawarij and the Mu‘tazilah and others,
therefore, emphasis has been placed in the ahadith on the mention of intercession for sinners,
and the mention of the unanimously accepted intercession has been overlooked.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 480
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij al-Hadith):
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 120
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3340
Maulana Dawood Raz
Hadith Commentary:
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4712
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4712
Maulana Dawood Raz
Hadith Commentary:
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3361
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3361
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2434
