صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب الدَّلِيلِ عَلَى صِحَّةِ إِسْلَامِ مَنْ حَضَرَهُ الْمَوْتُ مَا لَمْ يَشْرَعْ فِي النَّزْعِ وَهُوَ الْغَرْغَرَةُ وَنَسْخِ جَوَازِ الِاسْتِغْفَارِ لِلْمُشْرِكِينَ وَالدَّلِيلِ عَلَى أَنَّ مَنْ مَاتَ عَلَى الشِّرْكِ فَهُوَ فِي أَصْحَابِ الْجَحِيمِ وَلَا يُنْقِذُهُ مِنْ ذَلِكَ شَيْءٌ مِنْ الْوَسَائِلِChapter: Evidence that the islam of one who becomes muslim on his deathbed is valid, so long as the death thoes have not begun; Abrogation of permission to supplicate for forgiveness for the idolators; Evidence that one who dies an idolator is one of the people of hell and no intervention can save him from that
Hadith 25
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ ، وَابْنُ أَبِي عُمَرَ ، قَالَا : حَدَّثَنَا مَرْوَانُ ، عَنْ يَزِيدَ وَهُوَ ابْنُ كَيْسَانَ ، عَنْ أَبِي حَازِمٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَمِّهِ عِنْدَ الْمَوْتِ : " قُلْ : لَا إِلَهَ إِلَّا اللَّهُ ، أَشْهَدُ لَكَ بِهَا يَوْمَ الْقِيَامَةِ فَأَبَى " ، فَأَنْزَلَ اللَّهُ إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ سورة القصص آية 56 الآيَةَ .
It is narrated on the authority of It is narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said to his uncle at the time of his death: Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of Judgment. But he (Abu Talib) refused to do so. Then Allah revealed this verse: " Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided" (xxviii. 56).
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حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ مَيْمُونٍ ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، حَدَّثَنَا يَزِيدُ بْنُ كَيْسَانَ ، عَنْ أَبِي حَازِمٍ الأَشْجَعِيِّ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَمِّهِ : " قُلْ : لَا إِلَهَ إِلَّا اللَّهُ ، أَشْهَدُ لَكَ بِهَا يَوْمَ الْقِيَامَةِ " ، قَالَ : لَوْلَا أَنْ تُعَيِّرَنِي قُرَيْشٌ ، يَقُولُونَ : إِنَّمَا حَمَلَهُ عَلَى ذَلِكَ الْجَزَعُ لَأَقْرَرْتُ بِهَا عَيْنَكَ ، فَأَنْزَلَ اللَّهُ إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ سورة القصص آية 56 .
It is narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said to his uncle (at the time of his death): Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of Judgment. He (Abu Talib) said: Were it not the fear of the Quraysh blaming me (and) saying that it was the fear of (approaching death) that induced me to do so, I would have certainly delighted your eyes. It was then that Allah revealed: " Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided" (xxviii-56).
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
The conversation between the Prophet (sallallahu alayhi wa sallam) and the polytheists with Abu Talib is evidence that the state of death throes (naza‘) had not yet overtaken him, and the soul had not yet reached the throat.
Abu Talib passed away three years before the Hijrah, at which time the Prophet (sallallahu alayhi wa sallam) was 49 years, eight months, and eleven days old.
(2)
For a person to be considered a Muslim, it is necessary to openly declare and acknowledge the testimony of faith (kalimah shahadah);
merely affirming the Prophethood of the Prophet (sallallahu alayhi wa sallam) in the heart is not sufficient.
(3)
Abu Talib died upon polytheism (shirk);
it is not correct to say that Abu Talib died upon faith (iman), because this is contrary to the Noble Qur’an and authentic hadiths.
Barelvi scholar Allamah Ghulam Rasool Sa‘id writes:
In light of the aforementioned verses of the Noble Qur’an and the aforementioned authentic hadiths, the well-known scholars and jurists of the four madhhabs, the commentators, and the majority of Ahl al-Sunnah hold the position that Abu Talib’s faith is not established.
(Sharh Sahih Muslim Urdu: 1/398) (4)
The word “guidance” (hidayah) is used in two senses:
(a)
To show the way, to provide direction—this is the duty of the Messenger.
(b)
To cause someone to walk the straight path, to grant guidance—this is the work of Allah Ta‘ala; it is not within the power of the Messenger.
(5)
Abu Talib passed away in Makkah Mukarramah, and during the journey of the Treaty of Hudaybiyyah, the Prophet (sallallahu alayhi wa sallam) sought permission to seek forgiveness at his mother’s grave, but he was not granted permission, and this verse was revealed. It is also possible that this verse had already been revealed, which is why the Prophet (sallallahu alayhi wa sallam) felt the need to seek permission, and it is also possible that the verse was revealed a considerable time after Abu Talib’s death, because this verse is from Surah Tawbah, which was revealed after the Hijrah.
The conversation between the Prophet (sallallahu alayhi wa sallam) and the polytheists with Abu Talib is evidence that the state of death throes (naza‘) had not yet overtaken him, and the soul had not yet reached the throat.
Abu Talib passed away three years before the Hijrah, at which time the Prophet (sallallahu alayhi wa sallam) was 49 years, eight months, and eleven days old.
(2)
For a person to be considered a Muslim, it is necessary to openly declare and acknowledge the testimony of faith (kalimah shahadah);
merely affirming the Prophethood of the Prophet (sallallahu alayhi wa sallam) in the heart is not sufficient.
(3)
Abu Talib died upon polytheism (shirk);
it is not correct to say that Abu Talib died upon faith (iman), because this is contrary to the Noble Qur’an and authentic hadiths.
Barelvi scholar Allamah Ghulam Rasool Sa‘id writes:
In light of the aforementioned verses of the Noble Qur’an and the aforementioned authentic hadiths, the well-known scholars and jurists of the four madhhabs, the commentators, and the majority of Ahl al-Sunnah hold the position that Abu Talib’s faith is not established.
(Sharh Sahih Muslim Urdu: 1/398) (4)
The word “guidance” (hidayah) is used in two senses:
(a)
To show the way, to provide direction—this is the duty of the Messenger.
(b)
To cause someone to walk the straight path, to grant guidance—this is the work of Allah Ta‘ala; it is not within the power of the Messenger.
(5)
Abu Talib passed away in Makkah Mukarramah, and during the journey of the Treaty of Hudaybiyyah, the Prophet (sallallahu alayhi wa sallam) sought permission to seek forgiveness at his mother’s grave, but he was not granted permission, and this verse was revealed. It is also possible that this verse had already been revealed, which is why the Prophet (sallallahu alayhi wa sallam) felt the need to seek permission, and it is also possible that the verse was revealed a considerable time after Abu Talib’s death, because this verse is from Surah Tawbah, which was revealed after the Hijrah.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 135
