صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب الدَّلِيلِ عَلَى أَنَّ مَنْ مَاتَ عَلَى التَّوْحِيدِ دَخَلَ الْجَنَّةَ قَطْعًاChapter: ….
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا عُمَرُ بْنُ يُونُسَ الْحَنَفِيُّ ، حَدَّثَنَا عِكْرِمَةُ بْنُ عَمَّارٍ ، قَالَ : حَدَّثَنِي أَبُو كَثِيرٍ ، قَالَ : حَدَّثَنِي أَبُو هُرَيْرَةَ ، قَالَ : كُنَّا قُعُودًا حَوْلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مَعَنَا أَبُو بَكْرٍ وَعُمَرُ فِي نَفَرٍ ، فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ بَيْنِ أَظْهُرِنَا ، فَأَبْطَأَ عَلَيْنَا ، وَخَشِينَا أَنْ يُقْتَطَعَ دُونَنَا ، وَفَزِعْنَا فَقُمْنَا ، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ ، فَخَرَجْتُ أَبْتَغِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَتَّى أَتَيْتُ حَائِطًا لِلأَنْصَار لِبَنِي النَّجَّارِ ، فَدُرْتُ بِهِ ، هَلْ أَجِدُ لَهُ بَابًا ؟ فَلَمْ أَجِدْ ، فَإِذَا رَبِيعٌ ، يَدْخُلُ فِي جَوْفِ حَائِطٍ مِنْ بِئْرٍ خَارِجَةَ ، وَالرَّبِيعُ الْجَدْوَلُ ، فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ ، فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : أَبُو هُرَيْرَةَ ؟ فَقُلْتُ : نَعَمْ يَا رَسُولَ اللَّهِ ، قَالَ : مَا شَأْنُكَ ؟ قُلْتُ : كُنْتَ بَيْنَ أَظْهُرِنَا ، فَقُمْتَ فَأَبْطَأْتَ عَلَيْنَا ، فَخَشِينَا أَنْ تُقْتَطَعَ دُونَنَا ، فَفَزِعْنَا ، فَكُنْتُ أَوَّلَ مِنْ فَزِعَ ، فَأَتَيْتُ هَذَا الْحَائِطَ فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ ، وَهَؤُلَاءِ النَّاسُ وَرَائِي ، فَقَالَ : يَا أَبَا هُرَيْرَةَ ، وَأَعْطَانِي نَعْلَيْهِ ، قَالَ : اذْهَبْ بِنَعْلَيَّ هَاتَيْنِ ، فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الْحَائِطِ ، يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ ، فَبَشِّرْهُ بِالْجَنَّةِ ، فَكَانَ أَوَّلَ مَنْ لَقِيتُ عُمَرُ ، فَقَالَ : مَا هَاتَانِ النَّعْلَانِ يَا أَبَا هُرَيْرَةَ ؟ فَقُلْتُ : هَاتَانِ نَعْلَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بَعَثَنِي بِهِمَا مَنْ لَقِيتُ ، يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرْتُهُ بِالْجَنَّةِ ، فَضَرَبَ عُمَرُ بِيَدِهِ بَيْنَ ثَدْيَيَّ ، فَخَرَرْتُ لِاسْتِي ، فَقَالَ : ارْجِعْ يَا أَبَا هُرَيْرَةَ ، فَرَجَعْتُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَجْهَشْتُ بُكَاءً ، وَرَكِبَنِي عُمَرُ ، فَإِذَا هُوَ عَلَى أَثَرِي ، فَقَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَا لَكَ يَا أَبَا هُرَيْرَةَ ؟ قُلْتُ : لَقِيتُ عُمَرَ فَأَخْبَرْتُهُ بِالَّذِي بَعَثْتَنِي بِهِ ، فَضَرَبَ بَيْنَ ثَدْيَيَّ ضَرْبَةً خَرَرْتُ لِاسْتِي ، قَالَ : ارْجِعْ ، فَقَالَ لَهُ رَسُولُ اللَّهِ : يَا عُمَرُ ، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ ؟ قَال : يَا رَسُولَ اللَّهِ ، بِأَبِي أَنْتَ وَأُمِّي ، أَبَعَثْتَ أَبَا هُرَيْرَةَ بِنَعْلَيْكَ ، " مَنْ لَقِيَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، مُسْتَيْقِنًا بِهَا قَلْبُهُ بَشَّرَهُ بِالْجَنَّةِ " ، قَالَ : نَعَمْ ، قَالَ : فَلَا تَفْعَلْ ، فَإِنِّي أَخْشَى أَنْ يَتَّكِلَ النَّاسُ عَلَيْهَا فَخَلِّهِمْ يَعْمَلُون ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَخَلِّهِمْ .
It is reported on the authority of Abu Hurairah (RA) : We were sitting around the Messenger of Allah (ﷺ) (may peace and blessings be upon him). Abu Bakr (RA) and Umar were also there among the audience. In the meanwhile the Messenger of Allah (ﷺ) got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (ﷺ) (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Hurairah (RA) ? I ( Abu Hurairah (RA) ) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Hurairah (RA) and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Hurairah (RA) ? I replied: These are the sandals of the Messenger of Allah (ﷺ) with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Hurairah (RA) , So I returned to the Messenger of Allah (ﷺ) , and was about to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah (ﷺ) (may peace and blessings be on him) said: What is the matter with you, Abu Hurairah (RA) ? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (ﷺ) said: What prompted you to do this, 'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Hurairah (RA) with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (ﷺ) said: Well, let them.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
قُعُودًا حَوْلَه:
Sitting around,
they were seated encircling (him) from all four sides.
(2)
بَيْنِ أَظْهُرِنَا:
Sitting in the middle or center,
اظهركم,
ظهرانيكم,
ظهريكم all have the same meaning.
(3)
خَشِينَا أَنْ يُقْتَطَعَ دُونَنَا:
We feared that he would be separated from us,
that the enemy might harm him.
(4)
فَزِعْنَا:
We became alarmed,
stood up out of concern for something,
or stood up for help and support.
(5)
حَائِط:
A garden that has four walls,
because it has no roof, it is called حائط (wall).
(6)
الْجَدْوَلُ:
A canal,
it is also called ربیع.
(7)
بِئْر خَارِجَةٍ:
If "Kharijah" is taken as an adjective for the well, it means "the outside well," and if "Kharijah" is the name of a person, then it means "the well of Kharijah."
(8)
فَاحْتَفَزْتُ:
I contracted and shrank myself,
so that it would be easier to enter inside.
(9)
ثَعْلبٌ:
A fox.
(10)
اسْتِي:
My buttocks,
refers to the posterior,
out of modesty and shyness,
a direct word is not used.
(11)
أَجْهَشْتُ بُكَاءً:
I rushed to you for refuge in distress,
my color turned pale,
and my face appeared tearful,
but I did not actually cry.
(12)
رَكِبَنِي عُمَرُ:
Umar pursued me,
and walked right behind me.
Benefits and Issues:
.
.
.
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) sent Abu Hurairah (radi Allahu anhu) to announce a great glad tiding.
Due to its extraordinary importance,
there was a need for a special sign from you,
and at that time, the available sign was the blessed sandals (na’layn),
which you granted.
(2)
The intention of Umar (radi Allahu anhu) was not to harm or hurt Abu Hurairah (radi Allahu anhu),
but rather to prevent him from carrying out that task.
Perhaps Umar (radi Allahu anhu) first told Abu Hurairah (radi Allahu anhu) to turn back,
but since he was carrying a great glad tiding for the believers,
and was thus attaining a great virtue,
he refused to turn back.
Therefore, as a warning and reprimand, Umar (radi Allahu anhu) struck his chest, which happened suddenly,
so Abu Hurairah (radi Allahu anhu) could not maintain his balance.
Umar (radi Allahu anhu) saw a harmful and detrimental aspect in this general glad tiding,
as that was a time for striving, action, and effort.
It was necessary to observe all Islamic rulings,
to strive and make efforts for the propagation and dissemination of the religion, and to participate in jihad for the advancement of the religion.
After the public announcement of this glad tiding, there was a possibility that many people would become complacent and, relying on it, would become lazy and neglectful in their actions and efforts.
Therefore, Umar (radi Allahu anhu) considered it contrary to the public interest and wanted people to perform as many good deeds as possible so that their ranks and statuses would be elevated and advanced.
For this reason, the Prophet (sallallahu alayhi wa sallam) accepted Umar’s opinion and himself did not permit Mu’adh to publicize it, and the reason he gave was the same as that stated by Umar (radi Allahu anhu).
Vocabulary of the Hadith:
(1)
قُعُودًا حَوْلَه:
Sitting around,
they were seated encircling (him) from all four sides.
(2)
بَيْنِ أَظْهُرِنَا:
Sitting in the middle or center,
اظهركم,
ظهرانيكم,
ظهريكم all have the same meaning.
(3)
خَشِينَا أَنْ يُقْتَطَعَ دُونَنَا:
We feared that he would be separated from us,
that the enemy might harm him.
(4)
فَزِعْنَا:
We became alarmed,
stood up out of concern for something,
or stood up for help and support.
(5)
حَائِط:
A garden that has four walls,
because it has no roof, it is called حائط (wall).
(6)
الْجَدْوَلُ:
A canal,
it is also called ربیع.
(7)
بِئْر خَارِجَةٍ:
If "Kharijah" is taken as an adjective for the well, it means "the outside well," and if "Kharijah" is the name of a person, then it means "the well of Kharijah."
(8)
فَاحْتَفَزْتُ:
I contracted and shrank myself,
so that it would be easier to enter inside.
(9)
ثَعْلبٌ:
A fox.
(10)
اسْتِي:
My buttocks,
refers to the posterior,
out of modesty and shyness,
a direct word is not used.
(11)
أَجْهَشْتُ بُكَاءً:
I rushed to you for refuge in distress,
my color turned pale,
and my face appeared tearful,
but I did not actually cry.
(12)
رَكِبَنِي عُمَرُ:
Umar pursued me,
and walked right behind me.
Benefits and Issues:
.
.
.
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) sent Abu Hurairah (radi Allahu anhu) to announce a great glad tiding.
Due to its extraordinary importance,
there was a need for a special sign from you,
and at that time, the available sign was the blessed sandals (na’layn),
which you granted.
(2)
The intention of Umar (radi Allahu anhu) was not to harm or hurt Abu Hurairah (radi Allahu anhu),
but rather to prevent him from carrying out that task.
Perhaps Umar (radi Allahu anhu) first told Abu Hurairah (radi Allahu anhu) to turn back,
but since he was carrying a great glad tiding for the believers,
and was thus attaining a great virtue,
he refused to turn back.
Therefore, as a warning and reprimand, Umar (radi Allahu anhu) struck his chest, which happened suddenly,
so Abu Hurairah (radi Allahu anhu) could not maintain his balance.
Umar (radi Allahu anhu) saw a harmful and detrimental aspect in this general glad tiding,
as that was a time for striving, action, and effort.
It was necessary to observe all Islamic rulings,
to strive and make efforts for the propagation and dissemination of the religion, and to participate in jihad for the advancement of the religion.
After the public announcement of this glad tiding, there was a possibility that many people would become complacent and, relying on it, would become lazy and neglectful in their actions and efforts.
Therefore, Umar (radi Allahu anhu) considered it contrary to the public interest and wanted people to perform as many good deeds as possible so that their ranks and statuses would be elevated and advanced.
For this reason, the Prophet (sallallahu alayhi wa sallam) accepted Umar’s opinion and himself did not permit Mu’adh to publicize it, and the reason he gave was the same as that stated by Umar (radi Allahu anhu).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 147
Hafiz Zubair Ali Zai
Takhrij: [صحيح مسلم 147]
Fiqh al-Hadith:
➊ The foundation of salvation is faith with certainty from the heart. Only after faith can righteous deeds be accepted by Allah.
➋ The noble Companions (Sahabah) radi Allahu anhum loved the Prophet sallallahu alayhi wa sallam immensely. For this reason, when he apparently went missing, they became anxious and set out in all directions in a passionate manner to search for him. Radi Allahu anhum ajma'in.
➌ Sayyiduna Abu Hurairah radi Allahu anhu was a very eminent Companion. Love for the Prophet sallallahu alayhi wa sallam and listening to and narrating his ahadith was the purpose of his life.
➍ The Qur'an would be revealed from the heavens in support of Sayyiduna Umar radi Allahu anhu. The Prophet sallallahu alayhi wa sallam also gave importance to his counsel. This hadith also proves that Sayyiduna Umar radi Allahu anhu is among the people of Paradise. «والحمد الله»
➎ When there are corroborating circumstances along with a narration, complete inner satisfaction and absolute certainty are attained. For this reason, the Prophet sallallahu alayhi wa sallam sent Sayyiduna Abu Hurairah radi Allahu anhu with his sandals (shoes).
➏ If a student does not memorize the lesson or commits a punishable act, then, when necessary, he may be beaten so that he may be reformed.
➐ One should not rely merely on uttering "La ilaha illallah" and "Muhammadur Rasulullah"; rather, along with this pure testimony, one must act upon it fully with body and soul. This narration refutes the Murji'ah, who consider deeds to be outside of faith.
➑ If there is no fear of the owner's displeasure and there is no legal (shar'i) impediment, then in a case of necessity and emergency, it is permissible to enter such a house without permission.
➒ Sayyiduna Umar radi Allahu anhu was extremely strong and courageous. Whatever he understood to be the truth, he would express it openly.
➓ Due to the fear of the general public falling into tribulation (fitnah), it is permissible not to mention certain verses and authentic ahadith, so that the ignorant do not derive incorrect meanings from them.
Fiqh al-Hadith:
➊ The foundation of salvation is faith with certainty from the heart. Only after faith can righteous deeds be accepted by Allah.
➋ The noble Companions (Sahabah) radi Allahu anhum loved the Prophet sallallahu alayhi wa sallam immensely. For this reason, when he apparently went missing, they became anxious and set out in all directions in a passionate manner to search for him. Radi Allahu anhum ajma'in.
➌ Sayyiduna Abu Hurairah radi Allahu anhu was a very eminent Companion. Love for the Prophet sallallahu alayhi wa sallam and listening to and narrating his ahadith was the purpose of his life.
➍ The Qur'an would be revealed from the heavens in support of Sayyiduna Umar radi Allahu anhu. The Prophet sallallahu alayhi wa sallam also gave importance to his counsel. This hadith also proves that Sayyiduna Umar radi Allahu anhu is among the people of Paradise. «والحمد الله»
➎ When there are corroborating circumstances along with a narration, complete inner satisfaction and absolute certainty are attained. For this reason, the Prophet sallallahu alayhi wa sallam sent Sayyiduna Abu Hurairah radi Allahu anhu with his sandals (shoes).
➏ If a student does not memorize the lesson or commits a punishable act, then, when necessary, he may be beaten so that he may be reformed.
➐ One should not rely merely on uttering "La ilaha illallah" and "Muhammadur Rasulullah"; rather, along with this pure testimony, one must act upon it fully with body and soul. This narration refutes the Murji'ah, who consider deeds to be outside of faith.
➑ If there is no fear of the owner's displeasure and there is no legal (shar'i) impediment, then in a case of necessity and emergency, it is permissible to enter such a house without permission.
➒ Sayyiduna Umar radi Allahu anhu was extremely strong and courageous. Whatever he understood to be the truth, he would express it openly.
➓ Due to the fear of the general public falling into tribulation (fitnah), it is permissible not to mention certain verses and authentic ahadith, so that the ignorant do not derive incorrect meanings from them.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 39
