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سنن ترمذي
Tirmidhi
كتاب صفة القيامة والرقائق والورع عن رسول الله صلى الله عليه وسلمChapters on the description of the Day of Judgement, Ar-Riqaq, and Al-Wara'
باب مَا جَاءَ فِي الشَّفَاعَةِChapter: Description of Intercession on the Day of Resurrection
Hadith 2434
اُردوEn
أَخْبَرَنَا أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَخْبَرَنَا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ : أُتِيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِلَحْمٍ فَرُفِعَ إِلَيْهِ الذِّرَاعُ فَأَكَلَهُ ، وَكَانَتْ تُعْجِبُهُ فَنَهَسَ مِنْهَا نَهْسَةً , ثُمَّ قَالَ : " أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ ، هَلْ تَدْرُونَ لِمَ ذَاكَ ؟ يَجْمَعُ اللَّهُ النَّاسَ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ فَيُسْمِعُهُمُ الدَّاعِي ، وَيَنْفُذُهُمُ الْبَصَرُ ، وَتَدْنُو الشَّمْسُ مِنْهُمْ فَيَبْلُغُ النَّاسُ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ ، وَلَا يَحْتَمِلُونَ ، فَيَقُولُ النَّاسُ بَعْضُهُمْ لِبَعْضٍ : أَلَا تَرَوْنَ مَا قَدْ بَلَغَكُمْ ؟ أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ ؟ فَيَقُولُ النَّاسُ بَعْضُهُمْ لِبَعْضٍ : عَلَيْكُمْ بِآدَمَ ، فَيَأْتُونَ آدَمَ فَيَقُولُونَ : أَنْتَ أَبُو الْبَشَرِ ، خَلَقَكَ اللَّهُ بِيَدِهِ ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ آدَمُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى نُوحٍ ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ : يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ ، وَقَدْ سَمَّاكَ اللَّهُ عَبْدًا شَكُورًا اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلَا تَرَى مَا قَدْ بَلَغَنَا ، فَيَقُولُ لَهُمْ نُوحٌ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ كَانَ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى إِبْرَاهِيمَ ، فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ : يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللَّهِ ، وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، فَيَقُولُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنِّي قَدْ كَذَبْتُ ثَلَاثَ كَذِبَاتٍ ، فَذَكَرَهُنَّ أَبُو حَيَّانَ فِي الْحَدِيثِ ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُوسَى ، فَيَأْتُونَ مُوسَى فَيَقُولُونَ : يَا مُوسَى أَنْتَ رَسُولُ اللَّهِ فَضَّلَكَ اللَّهُ بِرِسَالَتِهِ وَبِكَلَامِهِ عَلَى الْبَشَرِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، فَيَقُولُ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى عِيسَى ، فَيَأْتُونَ عِيسَى فَيَقُولُونَ : يَا عِيسَى أَنْتَ رَسُولُ اللَّهِ ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ ، وَرُوحٌ مِنْهُ ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، فَيَقُولُ عِيسَى : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَلَمْ يَذْكُرْ ذَنْبًا ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُحَمَّدٍ ، قَالَ : فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ : يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ ، وَخَاتَمُ الْأَنْبِيَاءِ ، وَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلَا تَرَى مَا نَحْنُ فِيهِ ، فَأَنْطَلِقُ فَآتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا لِرَبِّي ، ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي ، ثُمَّ يُقَالَ : " يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ ، سَلْ تُعْطَهْ ، وَاشْفَعْ تُشَفَّعْ ، فَأَرْفَعُ رَأْسِي " , فَأَقُولُ : يَا رَبِّ أُمَّتِي ، يَا رَبِّ أُمَّتِي ، يَا رَبِّ أُمَّتِي ، فَيَقُولُ : " يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ " ، ثُمَّ قَالَ : وَالَّذِي نَفْسِي بِيَدِهِ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهَجَرَ ، وَكَمَا بَيْنَ مَكَّةَ وَبُصْرَى " , وفي الباب عن أَبِي بَكْرٍ الصِّدِّيقِ ، وَأَنَسٍ ، وَعُقْبَةَ بْنِ عَامِرٍ ، وَأَبِي سَعِيدٍ ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَأَبُو حَيَّانَ التَّيْمِيُّ اسْمُهُ : يَحْيَى بْنُ سَعِيدِ بْنِ حَيَّانَ كُوفِيٌّ وَهُوَ ثِقَةٌ ، وَأَبُو زُرْعَةَ بْنُ عَمْرِو بْنِ جَرِيرٍ اسْمُهُ : هَرِمٌ .
´Abu Hurairah narrated:` ""Some meat was brought to the Prophet (s.a.w) and a foreleg was presented to him, and he used to like it, so he bit from it. Then he said: 'I will be the 'Leader' of the people on the Day of Resurrection. Do you know why that is? Allah will gather the people, the first and the last, on one level ground where they will (all) be able to hear a caller, and all of them will be visible, and the sun will be brought near such that the people will suffer distress and trouble that they cannot tolerate nor bear. Then some people will say: "Don't you see the state you have reached? Why don't you look for a person who can intercede for you with your Lord? " Some of them will say to others: " You should go to Adam." So they will go to Adam and say, "You are the father of all mankind, Allah created you with His Own Hands, and breathed into you from His spirit (which He creted for you) and ordered the angels to prostrate for you. Will you not intercede for us with your Lord? Don't you see what has happened to us? Don't you see the state we have reached?" On that Adam will reply, "Today my Lord has become angry such that He has never before been angry, and will never be thereafter. He forbade me (to eat from) the tree, but I disobeyed(Him), Myself! Myself! Myself! Go to somebody else; Go to Nuh." They will go to Nuh and say: "O Nuh! You are the first among the Messengers to the people of the earth, and Allah named you a thankful slave. Will you not intercede for us with your Lord? Don't you see what has happened to us? Don't you see the state we have reached?" Nuh will say to them : "Today my Lord has become angry as He has never before been angry, and will never be thereafter. I had been given one supplication, and I supplicated against my own people. Myself! Myself! Myself! Go to someone else! Go to Ibrahim." They will go to Ibrahim and say: "O Ibrahim! You are Allah's Prophet and His Khalil among the people of the earth, so intercede for us with your Lord, don't you see what hads happened to us?" He will say: "Today my Lord has become angry as He has never before been angry and will never be thereafter. Indeed I uttered three lies."- Abu Hayyyan (a narrator) mentioned them in his narration - " Myself! Myself! Myself! Go to someone else! Go to Musa." So they will go to Musa and say: "O Musa! You are the Messenger of Allah who Allah distinguished above the people with His Message and His Speech, intercede for us with your Lord. Don't you see what has happened to us?" So he will say "Today my Lord has become angry as He has never before been angry and will never be thereafter. Indeed I killed a person whom I was ordered not to kill. Myself! Myself! Myself! Go to someone else; Go to 'Eisa." They will go to 'Eisa and say: "O 'Eisa ! You are the Messenger of Allah and His Word which He placed into Mariam, and a Spirit from Him, and you spoke to the people in the cradle. Intercede for us with your Lord. Don't you see what has happened to us?" Then 'Eisa will say: "Today my Lord has become angry as He has never before been angry and will never be thereafter." He will not mention a sin, but will say: "Myself! Myself! Myself! Go to someone else! Go to Muhammad." He said: 'They will go to Muhammad(s.a.w) and they say: "O Muhammad! You are the Messenger of Allah and the last of the Prophets, and your past and future sins have been pardoned. Will you not intercede for us with your Lord, don't you see what has happened to us?" Then I will depart until I come to under the Throne to fall prostrating before my Lord. Then Allah will guide me to such praises and beautiful statements of glorification which He did not guide anyone to before me. Then He will say: "O Muhammad! Raise your head. Ask,so that you may be granted and intercede so that your intercession may be accepted." I will raise my head and say: "O Lord! My Ummah! O Lord! My Ummah! O Lord! My Ummah!" He will say: "O Muhammad! Let those of your Ummah who have no accounts enter the gate on the right among the gates of Paradise, and they shall share in the gates other than that with the people.'" Then he (s.a.w) said: 'By the One in Whose Hand is my soul! What is between every two gate-posts in Paradise is as what is between Makkah and Hajar, and what is between Makkah and Busra.'" Other chains report similar narrations.
Related hadith on this topic
Brief Explanation
1؎ : In this hadith, the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam is described, when all the other prophets will excuse themselves from interceding due to certain minor slips of theirs. Since the prophets alayhim as-salam are at the highest level of faith (iman) and piety (taqwa), even a minor mistake appears to them as a major one. For this reason, they will excuse themselves from presenting themselves in the Divine Court. However, the Prophet sallallahu alayhi wa sallam, by Allah’s command, will intercede. This establishes the virtue of the Prophet sallallahu alayhi wa sallam. His intercession will occur at various stages; he will intercede on behalf of his ummah, and this will take place in different phases. In this hadith, the first stage is mentioned, in which, due to his intercession, Allah Ta‘ala will permit those people to enter Paradise who will not be held to account.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
1:
This hadith describes the intercession (shafa‘ah) of the Prophet sallallahu alayhi wa sallam when all the other prophets will excuse themselves from interceding due to certain of their own slips.
Since the prophets (alayhim as-salam) are at the highest level of faith (iman) and piety (taqwa),
even a minor mistake appears to them as a major error.
For this reason, they will excuse themselves from presenting themselves before Allah.
However, the Prophet sallallahu alayhi wa sallam will intercede by Allah’s command.
This establishes the virtue of the Prophet sallallahu alayhi wa sallam.
His intercession will occur at various stages.
He will intercede on behalf of his ummah,
and this will take place at different stages.
This hadith mentions the first stage,
in which, due to his intercession, Allah will permit those people to enter Paradise who will not be held to account.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2434
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij al-Hadith):
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
[120۔ البخاري فى : 65 كتاب التفسير : 17 سورة الإسراء : 5 باب ذرية من حملنا مع نوح 3340، مسلم 194]
Linguistic Explanation:
«فَنَهَسَ» Tore with the teeth.
«صَعِيْد وَاحِد» A barren plain.
Understanding the Hadith:
These ahadith affirm the intercession (shafa‘ah) of Muhammad (sallallahu alayhi wa sallam). On the Day of Resurrection, when all the prophets will be trembling, recalling their own slips, it will be only and only our Prophet Muhammad (sallallahu alayhi wa sallam) who will step forward for intercession. This is also evidence of his superiority over all other prophets. In order to attain the intercession of the Noble Prophet (sallallahu alayhi wa sallam), one should recite this supplication: «اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِيْ وَعَدْتَّهُ». The Prophet (sallallahu alayhi wa sallam) said that whoever recites this supplication after hearing the adhan will be granted my intercession. [بخاري : كتاب الأذان : باب الدعاء عند النداء 614]
As for the narration which states that whoever visits my grave, my intercession becomes obligatory for him, it is fabricated and invented. [موضوع ارواء الغليل 4؍336 ضعيف الجامع الصغير 5607]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 120
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
➊
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) is, in an absolute sense, the leader of all creation, and on the Day of Resurrection, only his leadership will be manifest. All the prophets and other people will be under his banner.
➋
In this hadith, it is mentioned regarding Prophet Nuh (alayhis salam) that he is the first of the messengers, meaning the first among the resolute (ulul-azm) messengers who had to face severe trials in the path of Allah. Furthermore, Prophet Nuh (alayhis salam) was the first messenger who was sent to the people of the earth. In reality, Prophet Adam (alayhis salam) was the first messenger, but his messengership was limited only to his own children, and that too for their education and upbringing. In contrast, the messengership of Prophet Nuh (alayhis salam) was for the entire community, which had by then spread to various cities, whereas the progeny of Prophet Adam (alayhis salam) was confined to a single city.
Since this narration mentions Prophet Nuh (alayhis salam), Imam Bukhari (rahimahullah) has included it. Their mention has come repeatedly in the Noble Qur’an.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3340
Maulana Dawood Raz
Hadith Commentary:
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
In one narration, it is stated that ‘Isa (alayhis salam) will say: “The Christians made me the son of God. I fear lest my Lord should ask me, ‘Were you Allah or the son of Allah?’ Today, I consider it a great blessing if I am simply forgiven.”
By “Himyar,” the capital city of Yemen, Sana’a, is meant; Busra is in the land of Sham.
The mention of Prophet Nuh (alayhis salam) in the hadith is what corresponds to the chapter.
In this hadith, there is mention of the Greatest Intercession (Shafa‘at Kubra), the honor of which will be granted to our master and leader, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
The correspondence between the chapter and the verse is through the mention of Nuh (alayhis salam), where the words are: “O Nuh, indeed you are the first of the messengers to the people of the earth.”
After Adam (alayhis salam), the station of general messengership was granted to Nuh (alayhis salam).
He is also called the “Second Adam,” because after the flood of Nuh, the progenitor of the human race was only him.
He had four sons: from the lineage of Sam are the Arabs, Persians, Indians, etc.; from the lineage of Yafith are the Russians, Turks, Chinese, Japanese, etc.; from the lineage of Ham are the Abyssinians and most of the Africans; and from the lineage of Nuh are the Franks, Germans, Australians, Italians, Egyptians, Greeks, etc.
In view of this reality, he was called the “First of the Messengers.” Otherwise, before him, there had been other prophets, but they were not general messengers.
In the narration, the three lies attributed to Ibrahim (alayhis salam) are as follows:
➊ The first is when, in order to avoid participating in the idolaters’ festival, he used the words: “Indeed, I am ill” (inni saqim) (: as-Saffat: 89).
➋ The second is when, after breaking the idols, he attributed the act to the largest idol, saying: “Rather, this—their chief—did it” (bal fa‘alahu kabiruhum hadha) (: al-Anbiya: 63).
➌ The third is when he referred to Sarah as his sister. Although these apparently seem to be lies, in reality, they were not lies. For the Divine Being is Self-Sufficient and Independent (Ghani and Samad), and He can hold one accountable even for minor matters.
Therefore, on this occasion, Ibrahim (alayhis salam) expressed his apology.
(sallallahu alayhim ajma‘in)
“Inni saqim” (“I am ill”) meant: I am unable to accompany you to your festival because I am sick. Outwardly, he was healthy, but in his heart, he was deeply grieved by their indecent actions, and it is not far-fetched that a person’s temperament becomes unwell due to continuous distress.
Therefore, Ibrahim’s (alayhis salam) statement was not a lie.
As for attributing the breaking of the idols to the largest idol, it was done as a form of mockery, so that the polytheists might realize their own foolishness.
The context of the Qur’anic narrative shows that Ibrahim (alayhis salam) said this only so that the polytheists would themselves, with their own tongues, admit the weakness of their false deities, which indeed they did.
Upon this, Ibrahim (alayhis salam) said to them: “Fie upon you and upon what you worship besides Allah!”—a deep regret upon you and your false gods, whom you yourselves call weak, yet you have made them your deities.
Calling his wife his sister was in a religious sense, and there is no doubt that, in the world, she was the only woman at that delicate time who shared the faith of Ibrahim (alayhis salam).
In any case, all three matters may outwardly appear to be lies, but in reality, they are not lies at all, and the noble Prophets (alayhimus salam) are completely free from ever uttering a lie.
(sallallahu alayhim ajma‘in)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4712
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
➊
In this hadith, it is explicitly stated regarding Prophet Nuh (alayhis salam) that he was a grateful servant of Allah, the Exalted.
The verse mentioned in the chapter heading referred to this very quality of Prophet Nuh (alayhis salam).
This is the correspondence between the chapter heading and the hadith.
➋
Allamah ‘Ayni (rahimahullah), quoting the exegetes, has written that whenever Prophet Nuh (alayhis salam) would eat food, he would say: “All praise is due to Allah who fed me; if He had willed, He could have left me hungry.”
When he drank water, he would say: “All praise is due to Allah who gave me water to drink; if He had willed, He could have left me thirsty.”
When he wore clothing, he would say:
“All praise is due to Allah who clothed me; if He had willed, He could have left me naked.”
When he put on shoes, he would say:
“All praise is due to Allah who provided me with shoes; if He had willed, He could have left me barefoot.”
When he relieved himself, he would say: “All praise is due to Allah who relieved me from harm and granted me health; if He had willed, He could have withheld it.”
Because of this gratitude, he was given the title ‘Abdush-Shakoor (the Grateful Servant).
(‘Umdat al-Qari: 13/114)
Other discussions related to this hadith have already passed in the Book of the Hadiths of the Prophets.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4712
Maulana Dawood Raz
Hadith Commentary:
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
From this hadith emerges the condemnation of ignorant and foolish Muslims who rely upon their self-made imams and spiritual leaders (pirs), believing that on the Day of Resurrection, these figures will secure their forgiveness.
Among the followers (muqallideen) of the four imams, most of the ignorant hold the notion that their imam is responsible for their salvation. It is extremely necessary for every Muslim to avoid such deficient beliefs.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3361
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
➊
In the previous heading, it was mentioned that Allah, the Exalted, made Ibrahim (alayhis salam) His Khalil (close friend). In this hadith, it is clarified that people will also bear witness to this fact on the Day of Resurrection, that indeed you are Allah’s Khalil.
➋
Imam Bukhari (rahimahullah) himself has narrated the corroboration (mutaba‘at) of Anas (radi Allahu anhu) with a connected chain.
Its wording is that Nuh (alayhis salam) will say to the people:
Go to Ibrahim (alayhis salam), who is Khalil al-Rahman.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7440)
In this hadith, the mention of Ibrahim (alayhis salam) being Khalil Allah is found, and the heading is also related to this.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3361
