Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nakhsa:
To prod,
to prick with something pointed.
(2)
Yastahillu sariikhan:
Cries out in a loud voice.
Benefits and Issues:
As a result of the supplication of Maryam's mother,
Allah Ta'ala protected Isa (Jesus) and his mother from the prodding of Satan.
From this hadith, it is understood
that this virtue is exclusive to Maryam and the son of Maryam,
although Qadi Iyad
includes all the Prophets in this matter.

Chapter of Sahih Bukhari Hadith No. 4548: «بَابُ: وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ :»

Relevance Between the Chapter Heading and the Hadith

An objection arises regarding the relevance between the translation of the chapter heading and the hadith, which is extremely necessary to resolve:

SA The supplication of Maryam (alayha as-salam) mentioned in the blessed verse of Aal Imran is:

«وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ» [3-آل عمران:36]

This supplication was made by the mother of Maryam (alayha as-salam) after her birth, so what does it mean to seek protection for Maryam (alayha as-salam) and her offspring from «مسس الشيطان» at the time of birth? While the text of the hadith indicates the time of birth, and the blessed verse indicates supplication after birth... EA In response to this, Allamah Abu al-Fadl al-Alusi rahimahullah writes, the summary of which is:

“That is, it is possible that her mother supplicated before or at the time of birth, and Allah Ta’ala accepted the supplication and protected Sayyidah Maryam (alayha as-salam) from «مس الشيطان».” [روح المعاني : 132/2]

According to Alusi’s statement, the mother of Maryam (alayha as-salam) supplicated both before and after birth; thus, with this reconciliation, the objection from both the Qur’an and the hadith is removed, and the conformity of the hadith with the chapter heading is clearly established.

Allamah Zamakhshari’s Objection to the Hadith and Its Response:

The author of Al-Kashshaf, Abu al-Qasim al-Zamakhshari, has raised a criticism against the hadith of Sayyiduna Abu Hurayrah radi Allahu anhu, which is necessary to mention here, because many of our scholars, and at times without knowing what status Zamakhshari holds among the people of knowledge, are seen quoting him without investigation.
Allamah Zamakhshari, while objecting to the hadith in his tafsir, writes:

SA «ما من مولود يولد الا والشيطان يمسه حين يولد فيستهل صارخا من مس الشيطان اياه الا مريم وابنها فالله اعلم لصحته فان صح فمعناه أن كل مولود يطمع الشيطان فى اغوائه الا مريم و ابنها، فانها كانا معصومين، وكذالك كل من كان......» [تفسير الكشاف : 385/1]
“It is clear from Zamakhshari’s statements that he does not derive the real meaning of the hadith, and for this reason, he has suspended judgment regarding the authenticity of the narration (even though any hadith narrated in the foundational books of Bukhari and Muslim is free from all doubt; this principle must always be remembered), and he has said that this narration will only be considered authentic if its real meaning is not intended. Therefore, while deriving the meaning, he opined that what is meant is the attempt of «مس الشيطان» to mislead man; when the devil tries this at the time of birth, the child begins to cry. The child at that time is not familiar with satanic whisperings, whereas when a child is born, he does not even have the capacity to accept misguidance, neither in terms of beliefs nor in terms of speech and action.” EA
Allamah Zamakhshari has avoided deriving the real meaning of the hadith, which is in fact tantamount to turning away from the meaning of the hadith, and furthermore, this statement also points to his being a Mu’tazili. «فانهم ! ولا تكن من الغافلين.»

Hafiz Ibn Hajar rahimahullah, responding to Zamakhshari’s objection, says:

«والذي يقتضيه لفظ الحديث لا اشكال فى معناه ولا مخالفة لما ثبت من عصمة الانبياء بل ظاهر الخبر ان ابليس ممكن من مس كل مولود عند ولادته» [فتح الباري لابن حجر : 180/8]

“That is, there is no objection whatsoever to the word that the hadith necessitates, nor to its meanings, nor is it contrary to those hadiths in which the infallibility of the Prophets is established. Rather, the apparent report is that Iblis touches every newborn child, and those who are truly Allah’s sincere servants, the touch of Satan does not harm them. Similarly, Maryam (alayha as-salam) and her offspring were also protected from his touch. Thus, this is an explanation of specificity, and it is not necessary that, apart from Maryam (alayha as-salam) and her son, Satan can have dominance over the sincere ones.”

Furthermore, Hafiz Ibn Hajar rahimahullah says:

“Zamakhshari’s objection is baseless, because the narration explicitly states that when a child is born, Satan strikes him, and from this it does not follow that Satan continues to strike a person throughout his life. And it is observed that when a child is born, he cries.” [فتح الباري لابن حجر : 180/8]

Imam Qastallani rahimahullah, in response to Zamakhshari’s objection, says:

“Satan’s touching does not always occur, nor is this touching for the purpose of misguidance (rather, the real meaning is intended), and for the authenticity of this hadith, it is sufficient that Bukhari and Muslim have authenticated this narration without any criticism.” [ارشاد الساري : 4233/8]

Therefore, Allamah Zamakhshari has tried to interpret the hadith, and this is in fact the work of philosophers, which must be strictly avoided, because from the Messenger’s hadith sallallahu alayhi wa sallam, we will only derive those meanings and interpretations that are in accordance with the explicit texts of the Shari’ah.

Remember this principle! The exegesis of the Noble Qur’an will be done through the Qur’an itself and the hadiths; there is no first or second order in this. In the second order, the exegesis of the Qur’an will be through the statements of the Companions, and this is the most beneficial principle. Afterwards, attention may be given to the understanding of words and meanings from the lexicon, because for the exegesis of the Qur’an, the hadiths are sufficient and comprehensive. Therefore, the tafsirs of Allamah Zamakhshari or other Mu’tazilis like him are in fact influenced by philosophers.

Imam Qastallani rahimahullah further says,

“The aforementioned hadith has been recorded in the authentic collections, therefore (after this) it is not correct to incline towards any philosopher, and it is also obligatory to avoid the statement of Ibn Rumi.” [ارشاد الساري : 4233/8]

Respected readers! Every book of tafsir in which something is written against the position of Ahl al-Sunnah must be avoided. The Mu’tazilah was a misguided sect, which presented many interpretations regarding the doctrine of tawhid, Qur’anic verses, and authentic hadiths. To know the details of Mu’tazili beliefs, their tafsirs are well known.

➊ Tafsir of Abdur Rahman ibn Kaysan al-Asam, Shaykh Ibrahim ibn Isma’il ibn ‘Aliyyah, died 218 AH. He is: Ibrahim ibn Isma’il ibn Ibrahim ibn Maqsim Abu Ishaq al-Basri, known as one of the mutakallimun. [انظر تاريخ بغداد للخطيب : 22/6]

Similarly, another person is:

➋ Abu ‘Ali al-Jubba’i: He is Muhammad ibn ‘Abd al-Wahhab, Abu ‘Ali al-Jubba’i, Shaykh of the Mu’tazilah (died 303 AH). [انظر البدايه والنهايه لابن كثير : 125/11]

➌ “Al-Tafsir al-Kabir” by Qadi ‘Abd al-Jabbar al-Hamadhani: He is ‘Abd al-Jabbar ibn Ahmad al-Hamadhani, Qadi Abu al-Hasan (the Mu’tazili, died 410 AH). [انظر : العبر فى من غبر : 121/3]

➍ ‘Ali ibn ‘Isa al-Rummani: He is ‘Ali ibn ‘Isa al-Damani al-Nahwi al-Mu’tazili Abu al-Hasan (died 384 AH). [انظر : سير اعلام النبلاء : 534/16]

➎ “Al-Kashshaf” by Abu al-Qasim al-Zamakhshari: He is Mahmud ibn ‘Umar al-Zamakhshari, the exegete and grammarian (died 538 AH).

Regarding Allamah Zamakhshari, Hafiz Ibn Hajar rahimahullah has written in unequivocal words:

«صالح، لكنه داعية الي الا عتزال أجارنا الله، فكن حزرا من كشافة» [لسان الميزان : 651/6]

“He was righteous, but he was a caller to I’tizal (Mu’tazilism). May Allah Ta’ala protect us, and (O reader) you should protect yourself from reading his tafsir al-Kashshaf.”

Therefore, these are a few individuals who promoted I’tizal, and their works are often quoted in tafsir references. Thus, the summary of the discussion is that one should avoid the tafsirs of these misleading people and benefit from the tafsirs of sound-belief exegetes, especially those among the Salaf who were sound in creed.

Hadith Commentary:
➊
In another narration, there is further detail that when the children of Adam are born, Satan pokes them in their side with his two fingers, but ‘Isa ibn Maryam (alayhissalam) was protected from this.
He tried to poke him, but instead of reaching him, it struck the veil.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3286)
Allah Ta‘ala also protected the other Prophets (alayhimussalam) from the harmful effects of this act of Satan.
The only difference is that for Maryam and ‘Isa (alayhimas-salam), due to some wisdom, this situation did not occur at all, whereas for the other Prophets (alayhimussalam), perhaps it did occur, but they were protected from its harmful effects.
The Messenger of Allah (sallallahu alayhi wa sallam) specifically mentioned these two because the Jews had spread many rumors about them and had tried to violate their sanctity.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
These personalities were exempted from Satan’s influence from the very beginning of their birth, so how could they fall prey to Satanic temptations in later life, and how could those things related to evil deeds be correct which the Jews say about these sacred and pure souls?
And Allah is the One whose help is sought.

➋
In any case, in this hadith, a partial virtue of Maryam (alayhas-salam) and ‘Isa (alayhissalam) has been mentioned.
This partial superiority does not affect the absolute superiority of the Messenger of Allah (sallallahu alayhi wa sallam), because he is superior to all of creation.

➌
Although from this hadith it appears that whenever a child is born in the world, Satan certainly touches and pokes him, but ‘Isa (alayhissalam) and his noble mother are exempted from this. However, it is not necessary that no one else besides them is exempted, nor is it necessary that every person accepts the effect of this Satanic touch, or if he does, that it remains with him permanently.
This clarification is necessary because Allah Ta‘ala has also taken the responsibility of the infallibility (‘ismah) of the other noble Prophets (alayhimussalam).
And Allah knows best.

Hadith Commentary:
➊
In one hadith, it is stated that whenever a child is born, Satan strikes his finger at the child's side, but ‘Isa (alayhis salam) was protected from this.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3286)
➋
In this hadith, Maryam (alayhas salam) is also included.
In reality, in the first hadith, the exclusivity (hasr) was in regard to Satan striking his finger at the child's side, while in this hadith, the exclusivity is in regard to touching (mas). These two rulings are different and distinct from each other.
And Allah knows best.

Hadith Commentary:
The mother of Maryam (alayha as-salam) made a supplication at the birth of Maryam:

﴿إِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ “O Allah! I seek Your protection for her and her offspring from the accursed Shaytan.” (Aal Imran 3:36)

Due to the blessing of this supplication, Shaytan was not able to prod them; rather, he only prodded the membrane in which ‘Isa (alayhis-salam) was. Thus, in one narration it is mentioned:

When a child is born, Shaytan touches him at the time of his birth (with his filthy hands), so the child cries out loudly. Only Maryam (alayha as-salam) and her son were not touched by Shaytan.

Then Abu Hurairah (radi Allahu anhu) recited the aforementioned verse.

(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3431)

Hadith Footnote:
Vocabulary of the Hadith:
The meaning of "nazghah" and "nakhsa" is to prod or poke.

Takhrij:
[صحيح بخاري 3431],
[صحيح مسلم 6135]

Fiqh al-Hadith:
➊ At the time of birth (the one being born is subject to accountability), Satan touches him, due to which generally the child cries out.
➋ The wife of Imran and the mother of Maryam made supplication:
«وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ»
And: “O Allah! I seek Your protection for her (Maryam) and her progeny from the accursed Satan.” [آل عمران : 36]
By the blessing of this supplication, Allah protected Maryam and her son ‘Isa (alayhis salam) from the touch (contact) of Satan. In the same way, the Prophets and the chosen servants of Allah, by Allah’s grace and bounty, are protected from the touch of Satan.
The statement of Allah, the Exalted, is:
«إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ»
“Except Your sincere servants among them.” [الحجر : 40]
That is, the sincere servants of Allah, by Allah’s grace and bounty, are protected from the touch of Satan. «والحمد لله»

Takhrij:
[صحيح مسلم 6136]

Fiqh al-Hadith:
➊ For the explanation of this narration, see Mishkat al-Masabih, Hadith 69.
➋ This narration is not found in Sahih al-Bukhari; rather, to the best of our knowledge, it is present only in Sahih Muslim from among the two Sahihs. «والله اعلم»

Benefit:
In this hadith, the tremendous virtue of Sayyiduna Isa (alayhis salam) and his respected mother is established, in that Satan was not able to touch (hanzah) these two great personalities at the time of their birth.

Furthermore, Satan is the eternal enemy of mankind; he begins his machinations from the very birth of a child and continues striving to ensnare him in his traps until death.

O Lord of the worlds! Protect us, our children, our teachers and parents, our students, and the entire Muslim Ummah from the deceptions of Satan.

From this, it is also established that special attention should be given to the education and upbringing of children, and abundant supplications should be made for them, because they are a continuous charity (sadaqah jariyah) for a person.