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Hadith 1212
اُردوEn
1212 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: ثنا سُهَيْلُ بْنُ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالُوا: يَا رَسُولَ اللَّهِ هَلْ نَرَي رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ: «هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ فِي الظَّهِيرَةِ لَيْسَتْ فِي سَحَابَةٍ؟» قَالُوا: لَا، قَالَ: «فَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ فِي سَحَابَةٍ؟» ، قَالُوا: لَا، " فَوَالَّذِي نَفْسِي بِيَدِهِ لَا تُضَارُّونَ فِي رُؤْيَةِ رَبِّكُمْ إِلَّا كَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا، فَيْلَقَي الْعَبْدَ، فَيَقُولُ: أَيْ فُلُ، أَلَمْ أُكَرِّمْكَ وَأُسَوِّدْكَ، وَأُزَوِّجْكَ، وَأُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ، وَأَذَرْكَ تَرْأَسُ، وَتَرْبَعُ؟ قَالَ: فَيَقُولُ: بَلَي أَيْ رَبَّ، قَالَ: فَيَقُولُ: أَفَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟، فَيَقُولُ: لَا، فَيَقُولُ: فَإِنِّي أَنْسَاكَ كَمَا نَسِيتَنِي، ثُمَّ يَلْقَي الثَّانِي، فَيَقُولَ: أَيْ فُلُ أَلَمْ أُكَرِّمْكَ وَأُسَوِّدْكَ، وَأُزَوِّجْكَ، وَأُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ، وَأَذَرْكَ تَرْأَسُ، وَتَرْبَعُ؟ قَالَ: فَيَقُولُ: بَلَي أَيْ رَبَّ، قَالَ: فَيَقُولُ: أَفَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟ فَيَقُولُ: لَا، فَيَقُولُ: فَإِنِّي أَنْسَاكَ كَمَا نَسِيتَنِي، ثُمَّ يَلْقَي الثَّالِثَ، فَيَقُولُ: آمَنْتُ بِكَ وَبِكِتَابِكَ، وَبِرَسُولِكَ، وَصَلَّيْتُ وَصُمْتُ، وَتَصَدَّقْتُ، وَيُثْنِي بِخَيْرٍ مَا اسْتَطَاعَ، قَالَ: فَيَقُولُ: فَهَاهُنَا إِذَا قَالَ ثُمَّ قَالَ: أَلَا نَبْعَثُ شَاهِدَنَا عَلَيْكَ، فَيْفُكِّرُ فِي نَفْسِهِ مَنِ الَّذِي يَشْهَدُ عَلَيَّ، فَيَخْتَمُ عَلَي فِيهِ وَيُقَالُ لِفَخِذِهِ: انْطِقِي فَتَنْطِقُ فَخِذُهُ وَلَحِمُهُ وَعِظَامُهُ، بِعَمَلِهِ مَا كَانَ، وَذَلِكَ لِيُعْذَرَ مِنْ نَفْسِهِ، وَذَلِكَ الْمُنَافِقُ، وَذَلِكَ الَّذِي يَسْخَطُ اللَّهُ تَعَالَي عَلَيْهِ، ثُمَّ يُنَادِي مُنَادٍ: أَلَا لِتَتْبَعْ كُلُّ أُمَّةٌ مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ عَزَّ وَجَلَّ، فَتَتَبْعُ الشَّيَاطِينَ وَالصُّلُبَ أَوْلِيَاؤُهُمْ إِلَي جَهَنَّمَ، قَالَ: وَبَقِينَا أَيُّهَا الْمُؤْمِنِينَ، فَيَأْتِيَنَا رَبُّنَا وَهُوَ رَبُّنَا، وَهُوَ يُثِيبُنَا، فَيَقُولُ: عَلَامَ هَؤُلَاءِ؟ فَيَقُولُونَ: نَحِنُ عِبَادُ اللَّهِ الْمُؤْمِنِونَ، آمَنَّا بِاللَّهِ، لَا نُشْرِكُ بِهِ شَيْئًا، وَهَذَا مُقَامُنَا حَتَّي يَأْتِيَنَا رَبُّنَا، وَهُوَ رَبُّنَا، وَهُوَ يُثِيبُنَا، قَالَ: ثُمَّ يَنْطَلِقُ حَتَّي يَأْتِيَ الْجِسْرَ وَعَلَيْهِ كَلَالِيبُ مِنْ نَارٍ تَخْطِفُ النَّاسَ، فَعِنْدَ ذَلِكَ حَلَّتِ الشَّفَاعَةُ: أَيِ اللَّهُمَّ سَلِّمْ، أَيِ اللَّهُمَّ سَلِّمْ، فَإِذَا جَاوَزُوا الْجِسْرَ فَكُلُّ مَنْ أَنْفَقَ زَوْجًا مِمَّا مَلَكَتْ يَمِينُهُ مِنَ الْمَالِ فِي سَبِيلِ اللَّهِ فَكُلُّ خَزَنَةِ الْجَنَّةِ يَدْعُوهُ يَا عَبْدَ اللَّهِ يَا مُسْلِمُ هَذَا خَيْرٌ، فَتَعَالَ "، قَالَ: فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: يَا رَسُولَ اللَّهِ أَنَّ هَذَا الْعَبْدَ لَا تَوَي عَلَيْهِ يَدَعُ بَابًا وَيَلِجُ مِنْ آخَرَ، قَالَ: فَضَرَبَهُ النَّبِيُّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِهِ، ثُمَّ قَالَ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لَأَرْجُو أَنْ تَكُونَ مِنْهُمْ»
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: The people asked, "O Messenger of Allah! Will we see our Lord on the Day of Resurrection?" The Noble Prophet (peace and blessings be upon him) said: "At midday, when there are no clouds, do you have any difficulty in seeing the sun?" The people replied, "No." The Noble Prophet (peace and blessings be upon him) said: "On the night of the full moon, when there are no clouds, do you have any difficulty in seeing the moon?" The people replied, "No." The Noble Prophet (peace and blessings be upon him) said: "By the One in Whose Hand is my soul, you will have no difficulty in seeing your Lord just as you have no difficulty in seeing either of them. Allah, the Exalted, will meet His servant and say: O so-and-so! Did I not honor you? Did I not get you married? Did I not subjugate horses and camels for you and provide you with every opportunity?" The Noble Prophet (peace and blessings be upon him) said: "The servant will reply: Yes, O my Lord." The Noble Prophet (peace and blessings be upon him) said: "Allah, the Exalted, will say: Did you think that you would meet Me?" The servant will reply: No. Then Allah, the Exalted, will say: 'Then I forget you just as you forgot Me.' Then Allah, the Exalted, will meet another servant and say: 'O so-and-so! Did I not honor you, did I not grant you leadership, did I not get you married, did I not subjugate horses and camels for you, and did I not provide you with every opportunity?' The Noble Prophet (peace and blessings be upon him) said: "The servant will reply: Yes, O my Lord!" The Noble Prophet (peace and blessings be upon him) said: "Allah, the Exalted, will say: Did you think that you would meet Me? The servant will reply: No. Then Allah, the Exalted, will say: I forget you just as you forgot Me." Then Allah, the Exalted, will meet a third servant, and he will say: I believed in You, in Your Books, in Your Messenger (peace and blessings be upon him), I performed prayer, I fasted, I gave charity, and I did good as much as I could. The Noble Prophet (peace and blessings be upon him) said: "Allah, the Exalted, will say: That is so. Then Allah, the Exalted, will say: Shall We not bring a witness against you? The servant will think to himself: Who can bear witness against me? Then his mouth will be sealed, and it will be said to his thighs: Speak! So his thigh will speak, his flesh and his bones will speak about the deeds he used to do. This will be so that he cannot present any excuse from himself, and this will be a hypocrite, and this will be the person upon whom Allah, the Exalted, will show anger. Then a caller will announce: Beware! Every group should follow that which they used to worship besides Allah, so those who followed devils and the cross will follow them towards Hell." The Noble Prophet (peace and blessings be upon him) said: "O people of faith! Then we will remain, and our Lord will come to us, He will be our Lord, He will grant us reward, He will say: What religion are these people upon? They will say: We are the servants of Allah, we are believers, we believe in Allah, we do not associate anyone with Him, we will remain here until our Lord comes, Who is our Lord, and He will grant us reward." The Noble Prophet (peace and blessings be upon him) said: "Then the servant will walk until he comes to the Bridge (Sirat), upon which there will be hooks made of fire, snatching people. At that time, intercession will be permitted (and the servant will pray): O Allah, grant safety! O Allah, grant safety! When people cross the Bridge, then every person who gave a pair of anything in charity for the sake of Allah, every gatekeeper of Paradise will call him: O servant of Allah! O Muslim! This is better, come this way." The narrator says: Sayyiduna Abu Bakr (may Allah be pleased with him) asked: "O Messenger of Allah! Such a person will not suffer any loss if he enters from one door and leaves another?" The narrator says: The Noble Prophet (peace and blessings be upon him) struck his hand upon him and said: "By the One in Whose Hand is the soul of Muhammad (peace and blessings be upon him), I hope you will be among those (whom the gatekeepers of all the gates of Paradise will call)."
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is established from this hadith that Allah, exalted is He, will grant people the vision of Himself on the Day of Resurrection. This hadith refutes the deniers of the existence of the Almighty.
➊ For the sake of emphasis, it is permissible to swear an oath.
➋ Allah, exalted is He, also speaks.
➌ All the things in the world that are subjugated to man—man himself does not possess even an atom’s worth of power over them; Allah, exalted is He, has subjugated them.
➍ On the Day of Resurrection, Allah, exalted is He, will grant all the limbs of the body the power of speech.
➎ This hadith establishes the virtue of our master Abu Bakr (radi Allahu anhu).
➏ We have faith in the Resurrection and all the unseen matters that will occur on the Day of Resurrection. Paradise is true, Hellfire is true, the blessings of Paradise are true, and the punishments of Hellfire are true. The Bridge (Sirat) is true, and the gates of Paradise are true.
It is established from this hadith that Allah, exalted is He, will grant people the vision of Himself on the Day of Resurrection. This hadith refutes the deniers of the existence of the Almighty.
➊ For the sake of emphasis, it is permissible to swear an oath.
➋ Allah, exalted is He, also speaks.
➌ All the things in the world that are subjugated to man—man himself does not possess even an atom’s worth of power over them; Allah, exalted is He, has subjugated them.
➍ On the Day of Resurrection, Allah, exalted is He, will grant all the limbs of the body the power of speech.
➎ This hadith establishes the virtue of our master Abu Bakr (radi Allahu anhu).
➏ We have faith in the Resurrection and all the unseen matters that will occur on the Day of Resurrection. Paradise is true, Hellfire is true, the blessings of Paradise are true, and the punishments of Hellfire are true. The Bridge (Sirat) is true, and the gates of Paradise are true.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1210
Maulana Dawood Raz
Hadith Commentary:
The Imam of the hadith scholars, Imam al-Muhaddithin Imam Bukhari rahimahullah, has brought this lengthy hadith to expound upon the virtue of prostration (sajdah).
In it, there is a place mentioned where Allah the Exalted has forbidden the Hellfire to burn that forehead upon which are the marks of prostration.
On account of these very marks, many sinners will be sought out and removed from Hell. This is the correspondence between the chapter and the hadith.
There are also many other matters mentioned in the rest of the hadith.
One of them is that the vision of Allah is a reality, which will be attained in the same way as the sight of the full moon on the fourteenth night is common. Likewise, in this hadith, it is mentioned that Allah the Exalted will come and manifest Himself in His form, and will speak to the believers with compassion.
There are many verses of the Noble Qur’an and many authentic ahadith in which the attributes of Allah the Exalted are mentioned.
On the basis of these, the Ahl al-Hadith are agreed that Allah the Exalted is described with all these attributes.
He truly speaks whenever He wills; the angels hear His voice, and He is upon His Throne (‘Arsh).
For His Essence, the direction of elevation (fawqiyyah) is established.
His knowledge, hearing, and sight encompass everything.
He has the power to come and go whenever, wherever, and however He wills.
There is nothing to prevent Him from speaking to whomever He wishes.
In this hadith, Hell is also mentioned, as well as the grass called Sa‘dan, whose thorns are extremely hard, and then the Sa‘dan of Hell, whose enormity and harm only Allah knows to what extent it will be.
Also, the hadith mentions the Water of Life (ma’ al-hayat),
which will be the water of Paradise and will be poured upon those people of Hell who have been burned to coal in Hell.
Through this water, life will return to them.
At the end, there is mention of Allah the Exalted conversing with a sinner, upon hearing which Allah the Exalted will laugh.
This laughter of His is also a reality.
In short, the hadith contains many benefits.
It is the blessed habit of the Imam that he extracts many rulings from a single hadith.
This is precisely the characteristic of an absolute mujtahid.
Then, it is astonishing regarding those individuals who do not accept Imam Bukhari rahimahullah, such a distinguished scholar of Islam, as an absolute mujtahid.
Such individuals need to reconsider their opinion with fairness.
The Imam of the hadith scholars, Imam al-Muhaddithin Imam Bukhari rahimahullah, has brought this lengthy hadith to expound upon the virtue of prostration (sajdah).
In it, there is a place mentioned where Allah the Exalted has forbidden the Hellfire to burn that forehead upon which are the marks of prostration.
On account of these very marks, many sinners will be sought out and removed from Hell. This is the correspondence between the chapter and the hadith.
There are also many other matters mentioned in the rest of the hadith.
One of them is that the vision of Allah is a reality, which will be attained in the same way as the sight of the full moon on the fourteenth night is common. Likewise, in this hadith, it is mentioned that Allah the Exalted will come and manifest Himself in His form, and will speak to the believers with compassion.
There are many verses of the Noble Qur’an and many authentic ahadith in which the attributes of Allah the Exalted are mentioned.
On the basis of these, the Ahl al-Hadith are agreed that Allah the Exalted is described with all these attributes.
He truly speaks whenever He wills; the angels hear His voice, and He is upon His Throne (‘Arsh).
For His Essence, the direction of elevation (fawqiyyah) is established.
His knowledge, hearing, and sight encompass everything.
He has the power to come and go whenever, wherever, and however He wills.
There is nothing to prevent Him from speaking to whomever He wishes.
In this hadith, Hell is also mentioned, as well as the grass called Sa‘dan, whose thorns are extremely hard, and then the Sa‘dan of Hell, whose enormity and harm only Allah knows to what extent it will be.
Also, the hadith mentions the Water of Life (ma’ al-hayat),
which will be the water of Paradise and will be poured upon those people of Hell who have been burned to coal in Hell.
Through this water, life will return to them.
At the end, there is mention of Allah the Exalted conversing with a sinner, upon hearing which Allah the Exalted will laugh.
This laughter of His is also a reality.
In short, the hadith contains many benefits.
It is the blessed habit of the Imam that he extracts many rulings from a single hadith.
This is precisely the characteristic of an absolute mujtahid.
Then, it is astonishing regarding those individuals who do not accept Imam Bukhari rahimahullah, such a distinguished scholar of Islam, as an absolute mujtahid.
Such individuals need to reconsider their opinion with fairness.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 806
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith indicates the virtue of prostration (sujud), that Allah, the Exalted, will not burn the forehead upon which there are marks of prostration. And due to these very marks, countless sinners will be sought out and removed from Hell. As for those who were deprived of the blessing of prayer (salah) in this world but accepted Islam by pronouncing the testimony of faith (kalimah shahadah), how will they be saved from the punishment of Hell? There will be no traces or signs of prostration on their bodies by which the angels could recognize them and bring them out of Hell—so will they remain in Hell forever? Most likely, such people will be removed from Hell by Allah Himself, after countless people have already attained salvation from Hell and entry into Paradise through the intercession of all the Prophets, the righteous, and the angels. Then Allah, the Exalted, will say:
"Now My intercession remains."
Then Allah will take out from Hell, by a handful, those people who never did any good deed in the world. They will possess a faint faith (iman) that remained hidden from the sight of the Prophets, the righteous, and the angels.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7439)
And Allah knows best.
(2)
There is a difference of opinion regarding which part of the body of the one who prayed will be protected from the fire of Hell. The opinion of Imam Nawawi rahimahullah is that all the limbs of prostration (a‘da’ al-sujud)—that is, the forehead, both hands, both knees, and both feet—will be protected from the fire of Hell. Whereas Qadi ‘Iyad’s position is that only the forehead, with which prostration is performed, will be protected, because the hadith states that among the sinful people, some will remain in the fire up to half their shins, some up to their knees, and some up to their waists. From this hadith, it is understood that the feet and knees will not be protected from the fire, so only the forehead can be said to be protected. Another hadith also supports this position, that some people will be punished in Hell, but the circles of their faces will be protected from it. Imam Nawawi rahimahullah responded to the first hadith by saying that it describes the condition of specific people, but for the general sinful believers, all the limbs of prostration will be protected from the fire, as indicated by the aforementioned hadith. Therefore, there are two categories of believing sinners who will be punished in Hell, and the contexts of both types of hadiths are different. Hafiz Ibn Hajar rahimahullah also responded to Qadi ‘Iyad’s reasoning by stating that the conditions of the Hereafter should not be analogized to the conditions of this world. It is possible that for those who are burned up to their waists, their knees and feet are not affected at all by the fire of Hell, and the limbs of prostration remain protected. He further wrote that the hadith about the circles of the face proves that not only the forehead, but the entire circle of the face will be protected due to the blessing of prostration. On this basis, the exception of only the forehead is also questionable.
(Fath al-Bari: 11/556 and 2/481)
(3)
There is no contradiction between the statements of Abu Hurayrah and Abu Sa‘id al-Khudri radi Allahu anhuma, because in the virtues of deeds, the lesser is attributed to the initial and the greater to the final circumstances. On this basis, the hadith of Abu Hurayrah radi Allahu anhu mentions the minimum portion of Paradise, about which the Messenger of Allah sallallahu alayhi wa sallam was first informed, and the hadith narrated from Abu Sa‘id al-Khudri radi Allahu anhu mentions the maximum extent of Allah’s mercy, about which the Messenger of Allah sallallahu alayhi wa sallam was informed later, and at the time of narration, Abu Hurayrah radi Allahu anhu was not aware of it.
(‘Umdat al-Qari: 4/552)
And Allah knows best.
(4)
This hadith affirms numerous attributes (sifat) of Allah, the Exalted, which will be discussed further in Kitab al-Riqaq, Hadith: 6573, and Kitab al-Tawhid, Hadith: 7437, insha’Allah.
(1)
This hadith indicates the virtue of prostration (sujud), that Allah, the Exalted, will not burn the forehead upon which there are marks of prostration. And due to these very marks, countless sinners will be sought out and removed from Hell. As for those who were deprived of the blessing of prayer (salah) in this world but accepted Islam by pronouncing the testimony of faith (kalimah shahadah), how will they be saved from the punishment of Hell? There will be no traces or signs of prostration on their bodies by which the angels could recognize them and bring them out of Hell—so will they remain in Hell forever? Most likely, such people will be removed from Hell by Allah Himself, after countless people have already attained salvation from Hell and entry into Paradise through the intercession of all the Prophets, the righteous, and the angels. Then Allah, the Exalted, will say:
"Now My intercession remains."
Then Allah will take out from Hell, by a handful, those people who never did any good deed in the world. They will possess a faint faith (iman) that remained hidden from the sight of the Prophets, the righteous, and the angels.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7439)
And Allah knows best.
(2)
There is a difference of opinion regarding which part of the body of the one who prayed will be protected from the fire of Hell. The opinion of Imam Nawawi rahimahullah is that all the limbs of prostration (a‘da’ al-sujud)—that is, the forehead, both hands, both knees, and both feet—will be protected from the fire of Hell. Whereas Qadi ‘Iyad’s position is that only the forehead, with which prostration is performed, will be protected, because the hadith states that among the sinful people, some will remain in the fire up to half their shins, some up to their knees, and some up to their waists. From this hadith, it is understood that the feet and knees will not be protected from the fire, so only the forehead can be said to be protected. Another hadith also supports this position, that some people will be punished in Hell, but the circles of their faces will be protected from it. Imam Nawawi rahimahullah responded to the first hadith by saying that it describes the condition of specific people, but for the general sinful believers, all the limbs of prostration will be protected from the fire, as indicated by the aforementioned hadith. Therefore, there are two categories of believing sinners who will be punished in Hell, and the contexts of both types of hadiths are different. Hafiz Ibn Hajar rahimahullah also responded to Qadi ‘Iyad’s reasoning by stating that the conditions of the Hereafter should not be analogized to the conditions of this world. It is possible that for those who are burned up to their waists, their knees and feet are not affected at all by the fire of Hell, and the limbs of prostration remain protected. He further wrote that the hadith about the circles of the face proves that not only the forehead, but the entire circle of the face will be protected due to the blessing of prostration. On this basis, the exception of only the forehead is also questionable.
(Fath al-Bari: 11/556 and 2/481)
(3)
There is no contradiction between the statements of Abu Hurayrah and Abu Sa‘id al-Khudri radi Allahu anhuma, because in the virtues of deeds, the lesser is attributed to the initial and the greater to the final circumstances. On this basis, the hadith of Abu Hurayrah radi Allahu anhu mentions the minimum portion of Paradise, about which the Messenger of Allah sallallahu alayhi wa sallam was first informed, and the hadith narrated from Abu Sa‘id al-Khudri radi Allahu anhu mentions the maximum extent of Allah’s mercy, about which the Messenger of Allah sallallahu alayhi wa sallam was informed later, and at the time of narration, Abu Hurayrah radi Allahu anhu was not aware of it.
(‘Umdat al-Qari: 4/552)
And Allah knows best.
(4)
This hadith affirms numerous attributes (sifat) of Allah, the Exalted, which will be discussed further in Kitab al-Riqaq, Hadith: 6573, and Kitab al-Tawhid, Hadith: 7437, insha’Allah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 806
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij):
[115۔ البخاري فى : 97 كتاب التوحيد : 24 باب قول الله تعالىٰ : ”وجوه يومئذ ناضرة۔۔۔“ 22 مسلم 183]
Lexical Explanation:
«تُضَارُوْنَ» You feel burdened.
«صَحْوًا» Clear, when there are no clouds in the sky.
«الْاَوْثَان» Plural of «وَثَن», meaning idol.
«غُبَّرَات» Those who remain.
«سَرَاب» That sand which, due to the brightness at noon, appears to be water.
«الْحَسْر» Bridge.
«مَدْحَضَةٌ مَزِلَّةٌ» Both have the same meaning: a slippery place.
«خَطَاطِيفُ» Plural of khataf, and «کـَلالِیب» is the plural of «كلوب»; both have the same meaning: such iron that is bent from the tip.
«حَسَكَة» Thorns of the sa‘dan plant.
«اَجَاوِيد» Plural of «اَجْوَاد», and «اجَواد» is the plural of «جَوَاد»; meaning swift, excellent.
«الْخَيْل» Horses.
«الرُّكَاب» Camels.
«مَخْدُوش» Scratched, wounded.
«مَكْدُوْس» Pushed.
«مَنَاشَدَه» Demand.
«امْتُحِشُوْا» Those who were burned.
«حَافَتَيْه» Its two edges.
[115۔ البخاري فى : 97 كتاب التوحيد : 24 باب قول الله تعالىٰ : ”وجوه يومئذ ناضرة۔۔۔“ 22 مسلم 183]
Lexical Explanation:
«تُضَارُوْنَ» You feel burdened.
«صَحْوًا» Clear, when there are no clouds in the sky.
«الْاَوْثَان» Plural of «وَثَن», meaning idol.
«غُبَّرَات» Those who remain.
«سَرَاب» That sand which, due to the brightness at noon, appears to be water.
«الْحَسْر» Bridge.
«مَدْحَضَةٌ مَزِلَّةٌ» Both have the same meaning: a slippery place.
«خَطَاطِيفُ» Plural of khataf, and «کـَلالِیب» is the plural of «كلوب»; both have the same meaning: such iron that is bent from the tip.
«حَسَكَة» Thorns of the sa‘dan plant.
«اَجَاوِيد» Plural of «اَجْوَاد», and «اجَواد» is the plural of «جَوَاد»; meaning swift, excellent.
«الْخَيْل» Horses.
«الرُّكَاب» Camels.
«مَخْدُوش» Scratched, wounded.
«مَكْدُوْس» Pushed.
«مَنَاشَدَه» Demand.
«امْتُحِشُوْا» Those who were burned.
«حَافَتَيْه» Its two edges.
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 115
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Fiqh:
Linguistically, it refers to the understanding and knowledge of something.
Some have defined it as subtlety,
precision, and knowing the intent and purpose of the speaker.
(2)
Al-Hikmah:
Various meanings have been given for hikmah (wisdom).
The simple meaning is to know the essence and reality of something and to act accordingly.
(3)
A-raqqu Af'idatan:
Riqah (tenderness)
refers to subtlety and softness.
The intended meaning is receptiveness or being easily affected.
(4)
Af'idatan:
This is the plural of fu’ad.
Some consider qalb (heart) and fu’ad to be synonymous, and this is apparent.
Some say that fu’ad refers to the inner part of the heart,
or the “eye” of the heart.
Benefits and Issues:
Allah, the Exalted, has placed different qualities within the people of different regions.
The qualities mentioned in the hadith are found within the people of Yemen,
just as among the people of the East, there is found hardness and harshness of the hearts.
Vocabulary of the Hadith:
(1)
Fiqh:
Linguistically, it refers to the understanding and knowledge of something.
Some have defined it as subtlety,
precision, and knowing the intent and purpose of the speaker.
(2)
Al-Hikmah:
Various meanings have been given for hikmah (wisdom).
The simple meaning is to know the essence and reality of something and to act accordingly.
(3)
A-raqqu Af'idatan:
Riqah (tenderness)
refers to subtlety and softness.
The intended meaning is receptiveness or being easily affected.
(4)
Af'idatan:
This is the plural of fu’ad.
Some consider qalb (heart) and fu’ad to be synonymous, and this is apparent.
Some say that fu’ad refers to the inner part of the heart,
or the “eye” of the heart.
Benefits and Issues:
Allah, the Exalted, has placed different qualities within the people of different regions.
The qualities mentioned in the hadith are found within the people of Yemen,
just as among the people of the East, there is found hardness and harshness of the hearts.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 182
