صحيح مسلم
Muslim
كتاب الزهد والرقائقThe Book of Zuhd and Softening of Hearts
باب حَدِيثِ جَابِرٍ الطَّوِيلِ وَقِصَّةِ أَبِي الْيَسَرِ:Chapter: ….
وَشَكَا النَّاسُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجُوعَ ، فَقَالَ : عَسَى اللَّهُ أَنْ يُطْعِمَكُمْ ، فَأَتَيْنَا سِيفَ الْبَحْرِ ، فَزَخَرَ الْبَحْرُ زَخْرَةً ، فَأَلْقَى دَابَّةً فَأَوْرَيْنَا عَلَى شِقِّهَا النَّارَ ، فَاطَّبَخْنَا وَاشْتَوَيْنَا وَأَكَلْنَا حَتَّى شَبِعْنَا ، قَالَ جَابِرٌ : فَدَخَلْتُ أَنَا وَفُلَانٌ وَفُلَانٌ حَتَّى عَدَّ خَمْسَةً فِي حِجَاجِ عَيْنِهَا مَا يَرَانَا أَحَدٌ حَتَّى خَرَجْنَا ، فَأَخَذْنَا ضِلَعًا مِنْ أَضْلَاعِهِ ، فَقَوَّسْنَاهُ ثُمَّ دَعَوْنَا بِأَعْظَمِ رَجُلٍ فِي الرَّكْبِ ، وَأَعْظَمِ جَمَلٍ فِي الرَّكْبِ ، وَأَعْظَمِ كِفْلٍ فِي الرَّكْبِ فَدَخَلَ تَحْتَهُ مَا يُطَأْطِئُ رَأْسَهُ " .
Then the people made a complaint to Allah's Messenger (ﷺ) about hunger and he said: May Allah provide you food! We came to the bank of the ocean and the ocean was tossing and it threw out a big animal and we lit fire and cooked it and took it until we had eaten to our heart's content. Jabir said: I and such and such five persons entered its socket and nobody could see us until we had come out, and we took hold of one of its ribs and twisted it into a sort of arch, then we called the tallest of the persons of the army and the hugest of the camels of the army and it had the big saddle over it, and it could easily pass through it without the rider having need to bend down.
Explanation & Benefits
Sahih Muslim Sharh Nawawi
Explanation:
In this hadith, several miracles of the Messenger of Allah (sallallahu alayhi wa sallam) are mentioned: the trees becoming subservient, walking along with him (sallallahu alayhi wa sallam), his knowledge of the punishment of the people of the graves, and the increase of water. It is also derived from this hadith that eating sea creatures is permissible, and the correct view is that every animal of the sea is lawful (halal).
In this hadith, several miracles of the Messenger of Allah (sallallahu alayhi wa sallam) are mentioned: the trees becoming subservient, walking along with him (sallallahu alayhi wa sallam), his knowledge of the punishment of the people of the graves, and the increase of water. It is also derived from this hadith that eating sea creatures is permissible, and the correct view is that every animal of the sea is lawful (halal).
Source: Mukhtasar Sharh Nawawi, Page: 7520
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Saif al-Bahr:
The seashore.
(2)
Dakhara al-Bahr Zakhra:
The sea surged with waves.
(3)
Hajaj:
The covering of the eye.
(4)
Kifl:
The cloth that is wrapped around the hump of a camel;
here, it refers to the saddle.
Benefits and Issues:
In these ahadith, various miracles of the Prophet (sallallahu alayhi wa sallam) have been mentioned, and analogical reasoning (qiyas) cannot be applied to miracles.
If the Prophet (sallallahu alayhi wa sallam) was given knowledge of the punishment of two graves,
this does not mean that he had knowledge of the conditions of the Barzakh (the intermediate realm) in this world,
nor that the people of Barzakh (the grave) have knowledge of the conditions of this world.
And if the punishment was lessened by placing a fresh branch,
then reciting (Qur’an) at the grave would be even more likely to bring relief,
because the fresh branch itself has no role in lessening the punishment.
And if the fresh branch recites tasbih (glorification of Allah),
then does the dry branch not recite tasbih?
Allah’s statement is:
“And there is nothing except that it glorifies Him with His praise.”
So then, what is the need to say,
“as long as they remain fresh”?
Vocabulary of the Hadith:
(1)
Saif al-Bahr:
The seashore.
(2)
Dakhara al-Bahr Zakhra:
The sea surged with waves.
(3)
Hajaj:
The covering of the eye.
(4)
Kifl:
The cloth that is wrapped around the hump of a camel;
here, it refers to the saddle.
Benefits and Issues:
In these ahadith, various miracles of the Prophet (sallallahu alayhi wa sallam) have been mentioned, and analogical reasoning (qiyas) cannot be applied to miracles.
If the Prophet (sallallahu alayhi wa sallam) was given knowledge of the punishment of two graves,
this does not mean that he had knowledge of the conditions of the Barzakh (the intermediate realm) in this world,
nor that the people of Barzakh (the grave) have knowledge of the conditions of this world.
And if the punishment was lessened by placing a fresh branch,
then reciting (Qur’an) at the grave would be even more likely to bring relief,
because the fresh branch itself has no role in lessening the punishment.
And if the fresh branch recites tasbih (glorification of Allah),
then does the dry branch not recite tasbih?
Allah’s statement is:
“And there is nothing except that it glorifies Him with His praise.”
So then, what is the need to say,
“as long as they remain fresh”?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7520
