صحيح مسلم
Muslim
كتاب التوبةThe Book of Repentance
باب قَبُولِ التَّوْبَةِ مِنَ الذُّنُوبِ وَإِنْ تَكَرَّرَتِ الذُّنُوبُ وَالتَّوْبَةُ:Chapter: Acceptance Of Repentance From Sin, Even If The Sin And Repentance Happen Repeatedly
Hadith 2758
حَدَّثَنِي حَدَّثَنِي عَبْدُ الْأَعْلَى بْنُ حَمَّادٍ ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَحْكِي عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ : " أَذْنَبَ عَبْدٌ ذَنْبًا ، فَقَالَ : اللَّهُمَّ اغْفِرْ لِي ذَنْبِي ، فَقَالَ تَبَارَكَ وَتَعَالَى : أَذْنَبَ عَبْدِي ذَنْبًا ، فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ ، وَيَأْخُذُ بِالذَّنْبِ ثُمَّ عَادَ ، فَأَذْنَبَ ، فَقَالَ : أَيْ رَبِّ اغْفِرْ لِي ذَنْبِي ، فَقَالَ تَبَارَكَ وَتَعَالَى : عَبْدِي أَذْنَبَ ذَنْبًا ، فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ ، ثُمَّ عَادَ ، فَأَذْنَبَ ، فَقَالَ : أَيْ رَبِّ اغْفِرْ لِي ذَنْبِي ، فَقَالَ تَبَارَكَ وَتَعَالَى : أَذْنَبَ عَبْدِي ذَنْبًا ، فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ ، وَيَأْخُذُ بِالذَّنْبِ اعْمَلْ مَا شِئْتَ ، فَقَدْ غَفَرْتُ لَكَ ، قَالَ عَبْدُ الْأَعْلَى : لَا أَدْرِي ، أَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ اعْمَلْ مَا شِئْتَ " ،
Abu Hurairah (RA) reported from Allah's Messenger (ﷺ) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said: O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and High, said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and Allah (the Exalted and High) said: My servant has committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin. O servant, do what you like. I have granted you forgiveness. 'Abdul A'la said: I do not know whether he said thrice or four times to do "what you desire".
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قَالَ أَبُو أَحْمَدَ : حَدَّثَنِي مُحَمَّدُ بْنُ زَنْجُويَةَ الْقُرَشِيُّ الْقُشَيْرِيُّ ، حَدَّثَنَا عَبْدُ الْأَعْلَى بْنُ حَمَّادٍ النَّرْسِيُّ بِهَذَا الْإِسْنَادِ ،
The hadith has been narrated on the authority of 'Abdul A'la bin Hammad with the same chain of transmitters.
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حَدَّثَنِي عَبْدُ بْنُ حُمَيْدٍ ، حَدَّثَنِي أَبُو الْوَلِيدِ ، حَدَّثَنَا هَمَّامٌ ، حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ ، قَالَ : كَانَ بِالْمَدِينَةِ قَاصٌّ يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ ، قَالَ : فَسَمِعْتُهُ ، يَقُولُ : سَمِعْتُ أَبَا هُرَيْرَةَ ، يَقُولُ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : إِنَّ عَبْدًا أَذْنَبَ ذَنْبًا بِمَعْنَى حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ ، وَذَكَرَ ثَلَاثَ مَرَّاتٍ أَذْنَبَ ذَنْبًا وَفِي الثَّالِثَةِ قَدْ غَفَرْتُ لِعَبْدِي ، فَلْيَعْمَلْ مَا شَاءَ .
Abu Hurairah (RA) reported he heard Allah's Messenger (ﷺ) as saying that a servant committed a sin. The rest of the hadith is the same, but there is a slight variation of wording.
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Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The purpose of Imam Bukhari is to establish that Allah’s speech is true (haqq). In this hadith as well, Allah’s speech is mentioned concerning a sinner, and it is also intended to clarify that the Noble Qur’an is the speech of Allah, but besides the Qur’an, Allah also speaks. The Messenger of Allah (sallallahu alayhi wa sallam) is the most truthful and trustworthy. He has conveyed this speech. Those who deny Allah’s speech, according to them, the Messenger of Allah (sallallahu alayhi wa sallam) is not the most truthful and trustworthy.
From this hadith, the great virtue of seeking forgiveness (istighfar) is also established, provided that one repents from sins and continues to seek forgiveness, then no harm will come to him. There are three conditions for seeking forgiveness (istighfar):
➊ To separate oneself from the sin,
➋ To feel remorse,
➌ To make the intention for the future that one will not commit it again.
If, with this intention, one falls into sin again, then he should seek forgiveness again. In another hadith, it is stated that if he commits the same sin seventy times in a day but continues to seek forgiveness, then he has not persisted (in sin). Persistence (israr) means that one does not feel remorse for the sin and intends to commit it again. If one merely continues to seek forgiveness with the tongue, then such seeking forgiveness itself is in need of seeking forgiveness.
O Allah, indeed we seek Your forgiveness and turn to You in repentance, so forgive us, O Best of those who forgive. Ameen.
The purpose of Imam Bukhari is to establish that Allah’s speech is true (haqq). In this hadith as well, Allah’s speech is mentioned concerning a sinner, and it is also intended to clarify that the Noble Qur’an is the speech of Allah, but besides the Qur’an, Allah also speaks. The Messenger of Allah (sallallahu alayhi wa sallam) is the most truthful and trustworthy. He has conveyed this speech. Those who deny Allah’s speech, according to them, the Messenger of Allah (sallallahu alayhi wa sallam) is not the most truthful and trustworthy.
From this hadith, the great virtue of seeking forgiveness (istighfar) is also established, provided that one repents from sins and continues to seek forgiveness, then no harm will come to him. There are three conditions for seeking forgiveness (istighfar):
➊ To separate oneself from the sin,
➋ To feel remorse,
➌ To make the intention for the future that one will not commit it again.
If, with this intention, one falls into sin again, then he should seek forgiveness again. In another hadith, it is stated that if he commits the same sin seventy times in a day but continues to seek forgiveness, then he has not persisted (in sin). Persistence (israr) means that one does not feel remorse for the sin and intends to commit it again. If one merely continues to seek forgiveness with the tongue, then such seeking forgiveness itself is in need of seeking forgiveness.
O Allah, indeed we seek Your forgiveness and turn to You in repentance, so forgive us, O Best of those who forgive. Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7507
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah in presenting the aforementioned hadith is to establish that Allah, exalted is He, truly speaks (His speech is real). Thus, in this hadith, the speech of Allah regarding a sinner is mentioned. It is also intended to clarify that the Noble Qur’an is the speech of Allah, but besides the Qur’an, Allah also speaks, as the Messenger of Allah sallallahu alayhi wa sallam has mentioned this divine speech. Those who deny the speech of Allah are, in effect, deniers of the ahadith of the Messenger of Allah sallallahu alayhi wa sallam.
➋
From this hadith, the virtue of seeking forgiveness (istighfar) is also established, and there are three conditions for seeking forgiveness:
To abandon the sin, to feel remorse over it, and then to make a firm resolve (definite intention) not to commit it again. If, with this intention, the sin occurs again, then by seeking forgiveness, that sin will be erased, provided that one does not persist in the sin.
The meaning of persistence (israr) is:
To intend to commit the sin instead of feeling regret over it.
Not to suffice with verbal seeking of forgiveness alone.
Such verbal seeking of forgiveness that does not come from the depths of the heart is itself in need of seeking forgiveness.
➊
The purpose of Imam Bukhari rahimahullah in presenting the aforementioned hadith is to establish that Allah, exalted is He, truly speaks (His speech is real). Thus, in this hadith, the speech of Allah regarding a sinner is mentioned. It is also intended to clarify that the Noble Qur’an is the speech of Allah, but besides the Qur’an, Allah also speaks, as the Messenger of Allah sallallahu alayhi wa sallam has mentioned this divine speech. Those who deny the speech of Allah are, in effect, deniers of the ahadith of the Messenger of Allah sallallahu alayhi wa sallam.
➋
From this hadith, the virtue of seeking forgiveness (istighfar) is also established, and there are three conditions for seeking forgiveness:
To abandon the sin, to feel remorse over it, and then to make a firm resolve (definite intention) not to commit it again. If, with this intention, the sin occurs again, then by seeking forgiveness, that sin will be erased, provided that one does not persist in the sin.
The meaning of persistence (israr) is:
To intend to commit the sin instead of feeling regret over it.
Not to suffice with verbal seeking of forgiveness alone.
Such verbal seeking of forgiveness that does not come from the depths of the heart is itself in need of seeking forgiveness.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7507
