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سنن ترمذي
Tirmidhi
كتاب القدر عن رسول الله صلى الله عليه وسلمChapters On Al-Qadar
باب مَا جَاءَ فِي التَّشْدِيدِ فِي الْخَوْضِ فِي الْقَدَرِChapter: Excessive Debate on the Issue of Qadr is a Great Evil
Hadith 2133
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُعَاوِيَةَ الْجُمَحِيُّ الْبَصْرِيُّ، حَدَّثَنَا صَالِحٌ الْمُرِّيُّ، عَنْ هِشَامِ بْنِ حَسَّانَ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ : خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ نَتَنَازَعُ فِي الْقَدَرِ ، فَغَضِبَ حَتَّى احْمَرَّ وَجْهُهُ ، حَتَّى كَأَنَّمَا فُقِئَ فِي وَجْنَتَيْهِ الرُّمَّانُ ، فَقَالَ : " أَبِهَذَا أُمِرْتُمْ ، أَمْ بِهَذَا أُرْسِلْتُ إِلَيْكُمْ ، إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حِينَ تَنَازَعُوا فِي هَذَا الْأَمْرِ عَزَمْتُ عَلَيْكُمْ أَلَّا تَتَنَازَعُوا فِيهِ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَابِ عَنْ عُمَرَ ، وَعَائِشَةَ ، وَأَنَسٍ ، وَهَذَا حَدِيثٌ غَرِيبٌ ، لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ صَالِحٍ الْمُرِّيِّ ، وَصَالِحٌ الْمُرِّيُّ لَهُ غَرَائِبُ يَنْفَرِدُ بِهَا لَا يُتَابَعُ عَلَيْهَا .
Abu Hurairah (may Allah be pleased with him) reports that (one day) the Messenger of Allah (peace and blessings of Allah be upon him) came out to us while we were all engaged in discussion and debate about the matter of destiny (qadar). He became angry until his face turned red, and it appeared as if pomegranate seeds had been squeezed on his cheeks. He said: "Is this what you have been commanded to do, or is it for this reason that I have been sent to you as a Prophet? Indeed, the nations before you were destroyed when they argued about this matter. I adjure you, do not argue about this matter."
Imam Tirmidhi says:
1 - This hadith is gharib (strange/rare).
2 - We know it from this chain only through the narration of Salih al-Murri, and Salih al-Murri has many rare narrations in which he is alone; no one follows him in them.
3 - In this chapter, there are also ahadith from Umar, Aisha, and Anas (may Allah be pleased with them).
Imam Tirmidhi says:
1 - This hadith is gharib (strange/rare).
2 - We know it from this chain only through the narration of Salih al-Murri, and Salih al-Murri has many rare narrations in which he is alone; no one follows him in them.
3 - In this chapter, there are also ahadith from Umar, Aisha, and Anas (may Allah be pleased with them).
Related hadith on this topic
Brief Explanation
1؎: Belief in predestination (qadar) is obligatory, that is, one must hold the conviction that Allah Ta'ala is the Creator of the good and bad deeds of the servants, and their occurrence is according to Allah's decree (qada wa qadar) and His will and intention (irada wa mashi’ah), and Allah has complete knowledge of them. However, the actual performance of these actions takes place through the servant's own choice, but Allah Ta'ala likes good deeds and dislikes bad deeds, and it is on the basis of this choice that He gives reward and punishment. Delving into and debating the issue of predestination with reason is not permissible, because there is no benefit in it; rather, there is a danger of misguidance.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Belief in predestination (qadar) is obligatory,
that is, to hold the conviction that Allah Ta'ala is the Creator of the good and bad deeds of the servants, and their occurrence is according to Allah's decree (qada wa qadar), His will, and His intention,
and Allah has complete knowledge of them,
however, the actual occurrence of these matters is by the servant's own choice,
but Allah Ta'ala likes good deeds,
and dislikes bad deeds,
and it is on the basis of this choice that He gives reward and punishment,
Delving into and debating the issue of predestination with reason is not permissible,
because there is no benefit in it; rather, there is a risk of misguidance.
1:
Belief in predestination (qadar) is obligatory,
that is, to hold the conviction that Allah Ta'ala is the Creator of the good and bad deeds of the servants, and their occurrence is according to Allah's decree (qada wa qadar), His will, and His intention,
and Allah has complete knowledge of them,
however, the actual occurrence of these matters is by the servant's own choice,
but Allah Ta'ala likes good deeds,
and dislikes bad deeds,
and it is on the basis of this choice that He gives reward and punishment,
Delving into and debating the issue of predestination with reason is not permissible,
because there is no benefit in it; rather, there is a risk of misguidance.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2133
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 2133]
Hadith Authentication:
The chain of narration for this report is weak.
Its narrator, Salih ibn Bishr al-Marri, despite being an ascetic preacher, is considered weak by the majority of hadith scholars.
◈ Hafiz Ibn Hajar said: «ضعيف» [تقريب التهذيب : 2845]
◈ Imam Yahya ibn Ma'in declared him «ضعيف الحديث» [الجرح و التعديل 396/4 و اسانيده صحيحه]
◈ Amr ibn Ali al-Fallas and Abu Hatim al-Razi described him as «منكرالحديث» and the like. [الجرح و التعديل 396/4 و اسانيده صحيحه]
[سنن ترمذي 2133]
Hadith Authentication:
The chain of narration for this report is weak.
Its narrator, Salih ibn Bishr al-Marri, despite being an ascetic preacher, is considered weak by the majority of hadith scholars.
◈ Hafiz Ibn Hajar said: «ضعيف» [تقريب التهذيب : 2845]
◈ Imam Yahya ibn Ma'in declared him «ضعيف الحديث» [الجرح و التعديل 396/4 و اسانيده صحيحه]
◈ Amr ibn Ali al-Fallas and Abu Hatim al-Razi described him as «منكرالحديث» and the like. [الجرح و التعديل 396/4 و اسانيده صحيحه]
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 98
