سنن نسائي
Nasai
كتاب الجنائزThe Book of Funerals
بَابُ : أَرْوَاحِ الْمُؤْمِنِينَChapter: The Souls of The Believers
Hadith 2076
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ ، قَالَ : حَدَّثَنَا يَحْيَى ، قَالَ : حَدَّثَنَا سُلَيْمَانُ وَهُوَ ابْنُ الْمُغِيرَةِ ، قَالَ : حَدَّثَنَا ثَابِتٌ ، عَنْ أَنَسٍ ، قَالَ : كُنَّا مَعَ عُمَرَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ ، أَخَذَ يُحَدِّثُنَا عَنْ أَهْلِ بَدْرٍ , فَقَالَ : إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُرِينَا مَصَارِعَهُمْ بِالْأَمْسِ قَالَ : " هَذَا مَصْرَعُ فُلَانٍ إِنْ شَاءَ اللَّهُ غَدًا " قَالَ عُمَرُ : وَالَّذِي بَعَثَهُ بِالْحَقِّ مَا أَخْطَئُوا تِيكَ فَجُعِلُوا فِي بِئْرٍ ، فَأَتَاهُمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَادَى " يَا فُلَانُ بْنَ فُلَانٍ ، يَا فُلَانُ بْنَ فُلَانٍ ، هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ؟ فَإِنِّي وَجَدْتُ مَا وَعَدَنِي اللَّهُ حَقًّا " , فَقَالَ عُمَرُ : تُكَلِّمُ أَجْسَادًا لَا أَرْوَاحَ فِيهَا ، فَقَالَ : " مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ " .
´It was narrated that Anas said:` "We were with 'Umar between Makkah and Al-Madinah, when he strted to tell us about the people of Badr. He said: The Messenger of Allah showed us the day before where they (the disbelivers) would fall. He said: This is the place where so-and-so will fall tomorrow, if Allah wills.' 'Umar said: 'By the One Who sent him with the truth! They did not miss those places, They were placed in a well and the Prophet came to them and called out: O so-and-so, son of so-and-so! O so-and-so, son of so-andso! Have you found what your Lord promised to be true? Of I have found what allah promised me to be true. 'Umar said: 'Are you speaking to bodies in which there are no souls?' He said: 'You do not hear what I say any better than they do."'
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The determination of the places of destruction of the disbelievers was through revelation; therefore, every slain person died exactly at the place specified by you.
(2) Throwing them into the well was to avoid stench, and in this there was also some preservation of their bodies. It is thus understood that even the corpse of a disbeliever can be preserved.
(3) “He called out in a loud voice”—from the apparent wording of the narration, it is understood that these slain individuals heard the words of the Messenger of Allah (sallallahu alayhi wa sallam). From this, it has been deduced that the dead do hear, but they have no sensation or movement, i.e., they cannot respond. Those scholars who do not accept this, interpret “hearing” (sama‘) in this hadith as meaning “knowledge.” In fact, from Aisha (radi Allahu anha) these words are reported that instead of “I made them hear” (asma‘t), the Prophet (sallallahu alayhi wa sallam) actually said “I made them know” (a‘lamt). See (Sahih al-Bukhari, al-Maghazi, Hadith: 3979), meaning now they have come to know that Allah’s promises were true. According to them, the word “asma‘t” is a misunderstanding of the hearing Companion. However, the researchers have not accepted this explanation of Aisha (radi Allahu anha), because she was not present at the occasion, whereas the narrator of the hadith, Umar (radi Allahu anhu), was an eyewitness. However, metaphorically, “hearing” can be taken to mean “knowledge,” because hearing is a cause of knowledge. In the speech of eloquent people, it is common to mention the cause and intend the effect. Some scholars have said that the basic principle is that the dead do not hear, but if Allah wills, He can sometimes make them hear something. The words of the Prophet (sallallahu alayhi wa sallam) were also made to be heard by them by Allah so that their regret, remorse, sorrow, and punishment would increase. Qatadah (rahimahullah) has taken this meaning. (Sahih al-Bukhari, al-Maghazi, Hadith: 3976) This explanation is very appropriate for accepting all the texts; otherwise, denial of one or another text would become necessary.
(2) Throwing them into the well was to avoid stench, and in this there was also some preservation of their bodies. It is thus understood that even the corpse of a disbeliever can be preserved.
(3) “He called out in a loud voice”—from the apparent wording of the narration, it is understood that these slain individuals heard the words of the Messenger of Allah (sallallahu alayhi wa sallam). From this, it has been deduced that the dead do hear, but they have no sensation or movement, i.e., they cannot respond. Those scholars who do not accept this, interpret “hearing” (sama‘) in this hadith as meaning “knowledge.” In fact, from Aisha (radi Allahu anha) these words are reported that instead of “I made them hear” (asma‘t), the Prophet (sallallahu alayhi wa sallam) actually said “I made them know” (a‘lamt). See (Sahih al-Bukhari, al-Maghazi, Hadith: 3979), meaning now they have come to know that Allah’s promises were true. According to them, the word “asma‘t” is a misunderstanding of the hearing Companion. However, the researchers have not accepted this explanation of Aisha (radi Allahu anha), because she was not present at the occasion, whereas the narrator of the hadith, Umar (radi Allahu anhu), was an eyewitness. However, metaphorically, “hearing” can be taken to mean “knowledge,” because hearing is a cause of knowledge. In the speech of eloquent people, it is common to mention the cause and intend the effect. Some scholars have said that the basic principle is that the dead do not hear, but if Allah wills, He can sometimes make them hear something. The words of the Prophet (sallallahu alayhi wa sallam) were also made to be heard by them by Allah so that their regret, remorse, sorrow, and punishment would increase. Qatadah (rahimahullah) has taken this meaning. (Sahih al-Bukhari, al-Maghazi, Hadith: 3976) This explanation is very appropriate for accepting all the texts; otherwise, denial of one or another text would become necessary.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2076
