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موطا امام مالك رواية ابن القاسم
Muwatta Malik (Qasim)
Issues of Faith and Beliefs
Description of ‘Isa ibn Maryam (peace be upon them)
Hadith 26
اُردوEn
253- وبه: أن رسول الله صلى الله عليه وسلم قال: ”أراني الليلة عند الكعبة، فرأيت رجلا آدم كأحسن ما أنت راء من أدم الرجال، له لمة كأحسن ما أنت راء من اللمم، قد رجلها فهي تقطر ماء، متكئا على رجلين، أو على عواتق رجلين يطوف بالبيت، فسألت: من هذا؟، فقيل لي: المسيح ابن مريم، ثم إذا أنا برجل جعد قطط أعور العين اليمنى، كأنها عنبة طافية، فسألت: من هذا؟، فقيل: هذا المسيح الدجال“ .
And with this same chain (it is narrated from Sayyiduna Ibn Umar, may Allah be pleased with them both) that the Messenger of Allah, peace and blessings be upon him, said: "Tonight (Allah) showed me a dream that I was at the Ka'bah. Then I saw a man of wheat-colored complexion; of all the wheat-colored people you have seen, he was the most beautiful. Of all the long-haired people whose hair reaches the shoulders you have seen, his hair was the most beautiful, which he had combed, and drops of water were falling from his hair. This man was leaning on the shoulders of two men or on their shoulders, and he was circumambulating the House of Allah (the Ka'bah). I asked: Who is this? It was said: This is the Messiah, son of Maryam. Then I saw a man who was blind in his right eye and his hair was very curly. His (blind) eye was like a swollen grape. I asked: Who is this? It was said: This is the Messiah Dajjal."
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij al-Hadith: [وأخرجه البخاري 5902، ومسلم 273/169، من حديث مالك به]
Jurisprudential Explanation:
➊ In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) saw ‘Isa (alayhis salam) on the night of Mi‘raj; he («جَعْدٌ مَرْبُوْعٌ») was of medium height with curly hair. [صحيح بخاري : 3396]
It is understood from this that in the heavens, Sayyiduna ‘Isa (alayhis salam) had curly hair, and after his descent to the earth, due to combing, his hair will be straight and beautiful. In this way, both narrations are reconciled. Some deniers of the finality of Prophethood try to prove the existence of two ‘Isa (alayhis salam) based on these two narrations, which is rejected.
In one hadith, it is mentioned that Musa (alayhis salam) («رَجُلاً آدَمَ طِوَالاً جَعْدًا») was wheat-colored, tall, and had curly hair. [صحيح بخاري : 3396]
◈ In another narration, it is mentioned: («رَجُلٌ ضَرْبٌ رَجِلٌ») he was lean and had straight hair. [صحيح بخاري : 3394]
Will it be believed, due to this apparent difference in description, that there are two Musa (alayhis salam) as well? Also, see Muhammadiyah Pocket Book [ص593، 594] where there is another linguistic discussion.
➋ ‘Isa (alayhis salam), after his descent, will perform Hajj of the House of Allah (Baytullah) when the opportunity arises.
➌ The greatest Dajjal will try to surround Makkah Mukarramah and Madinah Tayyibah from all sides. Remember that entry of the Dajjal into Makkah and Madinah is forbidden.
➍ In an authentic hadith, it is mentioned that ‘Isa (alayhis salam) will descend from the heavens. See [كشف الاستار عن زوائد البزار 142/4ح 3396، وسنده صحيح]
➎ The one-eyed Dajjal is a man who will appear before the Day of Judgment. To interpret him as a particular nation or tribe, etc., is incorrect.
➏ The dream of a Prophet is a proof (hujjah).
Jurisprudential Explanation:
➊ In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) saw ‘Isa (alayhis salam) on the night of Mi‘raj; he («جَعْدٌ مَرْبُوْعٌ») was of medium height with curly hair. [صحيح بخاري : 3396]
It is understood from this that in the heavens, Sayyiduna ‘Isa (alayhis salam) had curly hair, and after his descent to the earth, due to combing, his hair will be straight and beautiful. In this way, both narrations are reconciled. Some deniers of the finality of Prophethood try to prove the existence of two ‘Isa (alayhis salam) based on these two narrations, which is rejected.
In one hadith, it is mentioned that Musa (alayhis salam) («رَجُلاً آدَمَ طِوَالاً جَعْدًا») was wheat-colored, tall, and had curly hair. [صحيح بخاري : 3396]
◈ In another narration, it is mentioned: («رَجُلٌ ضَرْبٌ رَجِلٌ») he was lean and had straight hair. [صحيح بخاري : 3394]
Will it be believed, due to this apparent difference in description, that there are two Musa (alayhis salam) as well? Also, see Muhammadiyah Pocket Book [ص593، 594] where there is another linguistic discussion.
➋ ‘Isa (alayhis salam), after his descent, will perform Hajj of the House of Allah (Baytullah) when the opportunity arises.
➌ The greatest Dajjal will try to surround Makkah Mukarramah and Madinah Tayyibah from all sides. Remember that entry of the Dajjal into Makkah and Madinah is forbidden.
➍ In an authentic hadith, it is mentioned that ‘Isa (alayhis salam) will descend from the heavens. See [كشف الاستار عن زوائد البزار 142/4ح 3396، وسنده صحيح]
➎ The one-eyed Dajjal is a man who will appear before the Day of Judgment. To interpret him as a particular nation or tribe, etc., is incorrect.
➏ The dream of a Prophet is a proof (hujjah).
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 253
Maulana Dawood Raz
Hadith Commentary:
All these scenes you saw were in a dream. You saw ‘Isa (alayhis salam) with curly hair; from this, the purpose of the chapter is established.
All these scenes you saw were in a dream. You saw ‘Isa (alayhis salam) with curly hair; from this, the purpose of the chapter is established.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5902
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, the characteristic of the hair of ‘Isa (alayhis salam) is described: his hair was long, reaching his shoulders. As for the Messiah al-Dajjal, it is mentioned that he had tangled, very curly hair. This is the relevance to the chapter heading.
(2)
It is incorrect to deduce from this hadith that the Messiah al-Dajjal will be able to enter the Haram of Makkah, because the Messenger of Allah (sallallahu alayhi wa sallam) seeing him in a dream in Makkah does not necessitate that he will actually enter Makkah in reality. In any case, at the time of his appearance, Dajjal will not be able to enter Madinah al-Tayyibah and Makkah al-Mukarramah. (Fath al-Bari: 10/439)
(1)
In this hadith, the characteristic of the hair of ‘Isa (alayhis salam) is described: his hair was long, reaching his shoulders. As for the Messiah al-Dajjal, it is mentioned that he had tangled, very curly hair. This is the relevance to the chapter heading.
(2)
It is incorrect to deduce from this hadith that the Messiah al-Dajjal will be able to enter the Haram of Makkah, because the Messenger of Allah (sallallahu alayhi wa sallam) seeing him in a dream in Makkah does not necessitate that he will actually enter Makkah in reality. In any case, at the time of his appearance, Dajjal will not be able to enter Madinah al-Tayyibah and Makkah al-Mukarramah. (Fath al-Bari: 10/439)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5902
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Literal meaning of love:
The literal meaning of love is the inclination of the heart towards something, or to be attracted or drawn towards something pleasurable.
Benefits and Issues:
There are two types of love:
(1)
Natural love (mahabbat tabi‘iyyah):
This is non-volitional, such as love for family, children, parents, relatives, and wealth and possessions.
(2)
Rational love (mahabbat ‘aqliyyah):
This love is volitional; it is a demand and requirement of reason that a relationship of love be established with a certain thing or person. Its causes and reasons are various:
(1)
Kindness and favor (ihsan wa tafaddul):
When a person is a benefactor to someone and shows sympathy and goodwill, it becomes a cause for love. It is said: "Al-insanu ‘abdu al-ihsan" — "A person is a slave to kindness." This is called love due to kindness (hubb ihsani).
(2)
Beauty and elegance (husn wa jamal):
The beauty and elegance of a thing or person also becomes a cause for attraction, inclination, and devotion. This beauty may be of essence, or of voice and sound, or of appearance and character. This can be called "love of beauty" (hubb jamali).
(3)
Perfection and excellence (kamal wa khubi):
A person’s perfection in a skill or art also becomes a cause for love and inclination of the heart. Even by hearing of someone’s excellences, a person begins to love them. This can be called "love of perfection" (hubb kamali).
(4)
The benefit and usefulness of something:
A person also loves that medicine, skill, or profession from which he obtains the desired benefit and advantage. Some imams have called this "rational love" (hubb ‘aqli).
All these causes of love were present in the person of the Noble Messenger (sallallahu alayhi wa sallam). Although these causes are not natural (tabi‘i), which are a cause for involuntary and non-volitional love, it is a fact that a person cannot entirely consider these causes to be non-natural either. By nature and instinct, a person is somewhat inclined towards them. However, love for the Messenger is above and beyond all these matters; therefore, love for the Messenger is, after Allah, the greatest of all.
The cause of love for the Messenger (sallallahu alayhi wa sallam) is faith (iman), and faith is more beloved than anything else. For its sake, a person can sacrifice everything, but it cannot be sacrificed for anything else. Therefore, love for the Messenger (sallallahu alayhi wa sallam) is due to faith, and it should be called "faith-based love" (hubb imani). From this, the meaning and concept of love for the Messenger (sallallahu alayhi wa sallam) also becomes clear: that for his sake, everything can be abandoned; the most beloved and dearest things can be sacrificed for him. However, for the sake of attaining the most beloved or dearest thing, the Messenger, his revealed religion, his teachings, guidance, commands, and instructions cannot be neglected.
This is the criterion and scale of faith. But despite all this, faith in the Messenger is on account of his being the Messenger of Allah; for this reason, he is beloved.
Therefore, to elevate the status and rank of the Messenger (sallallahu alayhi wa sallam) above Allah is exaggeration (ghuluw), which is a reprehensible act.
A Barelvi scholar, Ghulam Rasool Saeedi, has written very well:
"It should not be said that the remembrance of God will be erased and the remembrance of Mustafa will continue, or that the light in the eye given by God was not as bright as the light in the eye given by Mustafa. Similarly, this verse is also incorrect:
‘If God seizes someone, Muhammad can free him, but if Muhammad seizes someone, no one can free him.’
This verse is also exaggeration:
‘Those who used to play the flute of ‘inni ‘abduhu’ (I am His servant) in the world, at every moment, will come forth on the Day of Judgment saying ‘inni ana Allah’ (I am Allah).’
Some preachers explain the precedence of Allah’s name in the kalimah by saying that by first saying ‘la ilaha illallah’ the tongue is purified, then ‘Muhammadur Rasulullah’ is recited.
Some preachers, in the heat of oratory or in their desire to incite slogans and gain applause, say such things. All of these must be avoided. The Messenger of Allah (sallallahu alayhi wa sallam) is a creation and servant of Allah; he is not God, nor greater than God. There is no virtue in this, nor would the Messenger (sallallahu alayhi wa sallam) be pleased with such praise. Among Allah’s creation, you (sallallahu alayhi wa sallam) are the highest and most excellent."
(Sharh Muslim Urdu: 1/442)
Vocabulary of the Hadith:
Literal meaning of love:
The literal meaning of love is the inclination of the heart towards something, or to be attracted or drawn towards something pleasurable.
Benefits and Issues:
There are two types of love:
(1)
Natural love (mahabbat tabi‘iyyah):
This is non-volitional, such as love for family, children, parents, relatives, and wealth and possessions.
(2)
Rational love (mahabbat ‘aqliyyah):
This love is volitional; it is a demand and requirement of reason that a relationship of love be established with a certain thing or person. Its causes and reasons are various:
(1)
Kindness and favor (ihsan wa tafaddul):
When a person is a benefactor to someone and shows sympathy and goodwill, it becomes a cause for love. It is said: "Al-insanu ‘abdu al-ihsan" — "A person is a slave to kindness." This is called love due to kindness (hubb ihsani).
(2)
Beauty and elegance (husn wa jamal):
The beauty and elegance of a thing or person also becomes a cause for attraction, inclination, and devotion. This beauty may be of essence, or of voice and sound, or of appearance and character. This can be called "love of beauty" (hubb jamali).
(3)
Perfection and excellence (kamal wa khubi):
A person’s perfection in a skill or art also becomes a cause for love and inclination of the heart. Even by hearing of someone’s excellences, a person begins to love them. This can be called "love of perfection" (hubb kamali).
(4)
The benefit and usefulness of something:
A person also loves that medicine, skill, or profession from which he obtains the desired benefit and advantage. Some imams have called this "rational love" (hubb ‘aqli).
All these causes of love were present in the person of the Noble Messenger (sallallahu alayhi wa sallam). Although these causes are not natural (tabi‘i), which are a cause for involuntary and non-volitional love, it is a fact that a person cannot entirely consider these causes to be non-natural either. By nature and instinct, a person is somewhat inclined towards them. However, love for the Messenger is above and beyond all these matters; therefore, love for the Messenger is, after Allah, the greatest of all.
The cause of love for the Messenger (sallallahu alayhi wa sallam) is faith (iman), and faith is more beloved than anything else. For its sake, a person can sacrifice everything, but it cannot be sacrificed for anything else. Therefore, love for the Messenger (sallallahu alayhi wa sallam) is due to faith, and it should be called "faith-based love" (hubb imani). From this, the meaning and concept of love for the Messenger (sallallahu alayhi wa sallam) also becomes clear: that for his sake, everything can be abandoned; the most beloved and dearest things can be sacrificed for him. However, for the sake of attaining the most beloved or dearest thing, the Messenger, his revealed religion, his teachings, guidance, commands, and instructions cannot be neglected.
This is the criterion and scale of faith. But despite all this, faith in the Messenger is on account of his being the Messenger of Allah; for this reason, he is beloved.
Therefore, to elevate the status and rank of the Messenger (sallallahu alayhi wa sallam) above Allah is exaggeration (ghuluw), which is a reprehensible act.
A Barelvi scholar, Ghulam Rasool Saeedi, has written very well:
"It should not be said that the remembrance of God will be erased and the remembrance of Mustafa will continue, or that the light in the eye given by God was not as bright as the light in the eye given by Mustafa. Similarly, this verse is also incorrect:
‘If God seizes someone, Muhammad can free him, but if Muhammad seizes someone, no one can free him.’
This verse is also exaggeration:
‘Those who used to play the flute of ‘inni ‘abduhu’ (I am His servant) in the world, at every moment, will come forth on the Day of Judgment saying ‘inni ana Allah’ (I am Allah).’
Some preachers explain the precedence of Allah’s name in the kalimah by saying that by first saying ‘la ilaha illallah’ the tongue is purified, then ‘Muhammadur Rasulullah’ is recited.
Some preachers, in the heat of oratory or in their desire to incite slogans and gain applause, say such things. All of these must be avoided. The Messenger of Allah (sallallahu alayhi wa sallam) is a creation and servant of Allah; he is not God, nor greater than God. There is no virtue in this, nor would the Messenger (sallallahu alayhi wa sallam) be pleased with such praise. Among Allah’s creation, you (sallallahu alayhi wa sallam) are the highest and most excellent."
(Sharh Muslim Urdu: 1/442)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 169
