صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب الدَّلِيلِ عَلَى أَنَّ مَنْ مَاتَ عَلَى التَّوْحِيدِ دَخَلَ الْجَنَّةَ قَطْعًاChapter: ….
Hadith 27
حَدَّثَنَا أَبُو بَكْرِ بْنُ النَّضْرِ بْنِ أَبِي النَّضْرِ ، قَالَ : حَدَّثَنِي أَبُو النَّضْرِ هَاشِمُ بْنُ الْقَاسِمِ ، حَدَّثَنَا عُبَيْدُ اللَّهِ الأَشْجَعِيُّ ، عَنْ مَالِكِ بْنِ مِغْوَلٍ ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : كُنَّا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَسِيرٍ ، قَالَ : فَنَفِدَتْ أَزْوَادُ الْقَوْمِ ، قَالَ : حَتَّى هَمَّ بِنَحْرِ بَعْضِ حَمَائِلِهِمْ ، قَالَ : فَقَالَ عُمَرُ : يَا رَسُولَ اللَّهِ ، لَوْ جَمَعْتَ مَا بَقِيَ مِنْ أَزْوَادِ الْقَوْمِ ، فَدَعَوْتَ اللَّهَ عَلَيْهَا ، قَالَ : فَفَعَلَ ، قَالَ : فَجَاءَ ذُو الْبُرِّ بِبُرِّهِ ، وَذُو التَّمْرِ بِتَمْرِهِ ، قَالَ : وَقَالَ مُجَاهِدٌ : وَذُو النَّوَاةِ بِنَوَاهُ ، قُلْتُ : وَمَا كَانُوا يَصْنَعُونَ بِالنَّوَى ؟ قَالَ : كَانُوا يَمُصُّونَهُ وَيَشْرَبُونَ عَلَيْهِ الْمَاءَ ، قَالَ : فَدَعَا عَلَيْهَا حَتَّى مَلَأَ الْقَوْمُ أَزْوِدَتَهُمْ ، قَالَ : فَقَالَ عِنْدَ ذَلِكَ : " أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ ، لَا يَلْقَى اللَّهَ بِهِمَا عَبْدٌ غَيْرَ شَاكٍّ فِيهِمَا ، إِلَّا دَخَلَ الْجَنَّةَ " .
It is narrated on the authority of Abu Hurairah (RA) : We were accompanying the Apostle (ﷺ) in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men of the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.
• • •
حَدَّثَنَا سَهْلُ بْنُ عُثْمَانَ ، وَأَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ جميعا ، عَنْ أَبِي مُعَاوِيَةَ ، قَالَ أَبُو كُرَيْبٍ حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنِ الأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، أَوْ عَنْ أَبِي سَعِيدٍ شَكَّ الأَعْمَشُ ، قَالَ : لَمَّا كَانَ غَزْوَةُ تَبُوكَ ، أَصَابَ النَّاسَ مَجَاعَةٌ ، قَالُوا : يَا رَسُولَ اللَّهِ ، لَوْ أَذِنْتَ لَنَا ، فَنَحَرْنَا نَوَاضِحَنَا ، فَأَكَلْنَا وَادَّهَنَّا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : افْعَلُوا ، قَالَ : فَجَاءَ عُمَرُ ، فَقَالَ : يَا رَسُولَ اللَّهِ ، إِنْ فَعَلْتَ قَلَّ الظَّهْرُ ، وَلَكِنِ ادْعُهُمْ بِفَضْلِ أَزْوَادِهِمْ ، ثُمَّ ادْعُ اللَّهَ لَهُمْ عَلَيْهَا بِالْبَرَكَةِ ، لَعَلَّ اللَّهَ أَنْ يَجْعَلَ فِي ذَلِكَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : نَعَمْ ، قَالَ : فَدَعَا بِنِطَعٍ فَبَسَطَهُ ، ثُمَّ دَعَا بِفَضْلِ أَزْوَادِهِمْ ، قَالَ : فَجَعَلَ الرَّجُلُ يَجِيءُ بِكَفِّ ذُرَةٍ ، قَالَ : وَيَجِيءُ الآخَرُ بِكَفِّ تَمْرٍ ، قَالَ : وَيَجِيءُ الآخَرُ بِكَسْرَةٍ ، حَتَّى اجْتَمَعَ عَلَى النِّطَعِ مِنْ ذَلِكَ شَيْءٌ يَسِيرٌ ، قَالَ : فَدَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْهِ بِالْبَرَكَةِ ، ثُمَّ قَالَ : خُذُوا فِي أَوْعِيَتِكُمْ ، قَالَ : فَأَخَذُوا فِي أَوْعِيَتِهِمْ ، حَتَّى مَا تَرَكُوا فِي الْعَسْكَرِ وِعَاءً إِلَّا مَلَئُوهُ ، قَالَ : فَأَكَلُوا حَتَّى شَبِعُوا ، وَفَضِلَتْ فَضْلَةٌ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ ، لَا يَلْقَى اللَّهَ بِهِمَا عَبْدٌ غَيْرَ شَاكٍّ ، فَيُحْجَبَ عَنِ الْجَنَّةِ " .
It is narrated either on the authority of Abu Hurairah (RA) or that of Abu Sa'id Khudri. The narrator A'mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with the Holy Prophet. He was either Abu Hurairah (RA) or Abu Sa'id Khudri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Messenger of Allah, would you permit us to slay our camels? We would eat them and use their fat. The Messenger of Allah (ﷺ) said: Do as you please. He (the narrator) said: Then 'Umar came there and said: Messenger of Allah, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah's blessings on them (different items of the provisions) It is hoped Allah shall bless them. The Messenger of Allah (ﷺ) replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then the messenger of Allah invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30,00O persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. Upon this the Messenger of Allah (ﷺ) remarked: I bear testimony that there is no god but Allah and I am the messenger of Allah. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.
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Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
675. Commentary: The apparent meaning of this hadith is exactly as the author rahimahullah has intended: that whoever responds to the call to prayer (adhan) will enter Paradise. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 675
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
By "the dead" (mawta) is meant those people who are in the process of dying, that is, such people in whom the signs of death have become apparent. Now, since they are leaving the world and heading towards the Hereafter, and the only thing that will benefit in the Hereafter is tawhid (the oneness of Allah), therefore, one should recite "la ilaha illallah" in the presence of the dying person so that he too may recite this statement, and his end may be upon this statement, and thus he may become deserving of Paradise. And if, by hearing others recite it, he does not turn his attention towards it and does not recite the statement of sincerity (kalimat al-ikhlas), then he should be told to recite "la ilaha illallah." And when he has recited "la ilaha illallah," then he should not be told repeatedly to recite it, lest, God forbid, due to the severity of illness and anxiety, he becomes agitated and says, "I will not recite it."
May Allah protect us from this.
Benefits and Issues:
By "the dead" (mawta) is meant those people who are in the process of dying, that is, such people in whom the signs of death have become apparent. Now, since they are leaving the world and heading towards the Hereafter, and the only thing that will benefit in the Hereafter is tawhid (the oneness of Allah), therefore, one should recite "la ilaha illallah" in the presence of the dying person so that he too may recite this statement, and his end may be upon this statement, and thus he may become deserving of Paradise. And if, by hearing others recite it, he does not turn his attention towards it and does not recite the statement of sincerity (kalimat al-ikhlas), then he should be told to recite "la ilaha illallah." And when he has recited "la ilaha illallah," then he should not be told repeatedly to recite it, lest, God forbid, due to the severity of illness and anxiety, he becomes agitated and says, "I will not recite it."
May Allah protect us from this.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2125
Maulana Ataullah Sajid
Commentary:
Benefits and Issues:
➊
In this hadith, the one who is dying refers to a person near death.
➋
By "talqin" (prompting), most scholars have generally understood that the phrase (Lā ilāha illā Allāh) should be recited in the presence of the person near death, so that he may also hear and recite it. Allamah Muhammad Fuad Abdul Baqi rahimahullah has stated the same in his commentary on Sahih Muslim. See: (Sahih Muslim, Book of Funerals, Chapter: Prompting the Dying with Lā ilāha illā Allāh). Nawab Waheed uz-Zaman Khan, in his commentary on Sunan Ibn Majah at this point, has said that it is recommended (mustahabb) that the dying person, i.e., the one who is about to die, be gently reminded of this phrase, and not to insist excessively, lest he refuse. However, the opinion of Allamah Nasiruddin al-Albani rahimahullah differs from this. He states that by "talqin" is not meant merely to recite the phrase of tawhid and let him hear it, but rather he should be told to recite it himself. As evidence, he presents this hadith, whose wording is as follows: The Messenger of Allah sallallahu alayhi wa sallam went to visit an Ansari and said, "Uncle! Say (Lā ilāha illā Allāh)." He said, "Am I your uncle or your paternal uncle?" The Prophet replied, "Rather, you are my uncle." He said, "So is saying (Lā ilāha illā Allāh) better for me?" The Prophet sallallahu alayhi wa sallam said, "Yes." (Musnad Ahmad: 152/3)
➌
It is not correct to infer from this hadith the practice of talqin after burial, because the Noble Prophet sallallahu alayhi wa sallam did not do so, nor is this act authentically reported from any Companion with a sound chain. Therefore, it should be avoided. However, making supplication for steadfastness for the deceased after burial is Sunnah. (Sunan Abi Dawud, Book of Funerals, Chapter: Seeking Forgiveness at the Grave for the Deceased at the Time of Departure, Hadith: 3231)
Benefits and Issues:
➊
In this hadith, the one who is dying refers to a person near death.
➋
By "talqin" (prompting), most scholars have generally understood that the phrase (Lā ilāha illā Allāh) should be recited in the presence of the person near death, so that he may also hear and recite it. Allamah Muhammad Fuad Abdul Baqi rahimahullah has stated the same in his commentary on Sahih Muslim. See: (Sahih Muslim, Book of Funerals, Chapter: Prompting the Dying with Lā ilāha illā Allāh). Nawab Waheed uz-Zaman Khan, in his commentary on Sunan Ibn Majah at this point, has said that it is recommended (mustahabb) that the dying person, i.e., the one who is about to die, be gently reminded of this phrase, and not to insist excessively, lest he refuse. However, the opinion of Allamah Nasiruddin al-Albani rahimahullah differs from this. He states that by "talqin" is not meant merely to recite the phrase of tawhid and let him hear it, but rather he should be told to recite it himself. As evidence, he presents this hadith, whose wording is as follows: The Messenger of Allah sallallahu alayhi wa sallam went to visit an Ansari and said, "Uncle! Say (Lā ilāha illā Allāh)." He said, "Am I your uncle or your paternal uncle?" The Prophet replied, "Rather, you are my uncle." He said, "So is saying (Lā ilāha illā Allāh) better for me?" The Prophet sallallahu alayhi wa sallam said, "Yes." (Musnad Ahmad: 152/3)
➌
It is not correct to infer from this hadith the practice of talqin after burial, because the Noble Prophet sallallahu alayhi wa sallam did not do so, nor is this act authentically reported from any Companion with a sound chain. Therefore, it should be avoided. However, making supplication for steadfastness for the deceased after burial is Sunnah. (Sunan Abi Dawud, Book of Funerals, Chapter: Seeking Forgiveness at the Grave for the Deceased at the Time of Departure, Hadith: 3231)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1444
