سنن ترمذي
Tirmidhi
كتاب صفة جهنم عن رسول الله صلى الله عليه وسلمThe Book on the Description of Hellfire
باب مَا جَاءَ أَنَّ لِلنَّارِ نَفَسَيْنِ وَمَا ذُكِرَ مَنْ يَخْرُجُ مِنَ النَّارِ مِنْ أَهْلِ التَّوْحِيدِChapter: ….
Hadith 2593
اُردوEn
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا أَبُو دَاوُدَ، حَدَّثَنَا شُعْبَةُ، وَهِشَامٌ , عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " يَخْرُجُ مِنَ النَّارِ ، وَقَالَ شُعْبَةُ : أَخْرِجُوا مِنَ النَّارِ مَنْ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ ، وَكَانَ فِي قَلْبِهِ مِنَ الْخَيْرِ مَا يَزِنُ شَعِيرَةً ، أَخْرِجُوا مِنَ النَّارِ مِنَ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ وَكَانَ فِي قَلْبِهِ مِنَ الْخَيْرِ مَا يَزِنُ بُرَّةً ، أَخْرِجُوا مِنَ النَّارِ مَنْ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ وَكَانَ فِي قَلْبِهِ مِنَ الْخَيْرِ مَا يَزِنُ ذَرَّةً " , وَقَالَ شُعْبَةُ : مَا يَزِنُ ذُرَةً مُخَفَّفَةً ، وفي الباب عن جَابِرٍ ، وَأَبِي سَعِيدٍ ، وَعِمْرَانَ بْنِ حُصَيْنٍ , قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
´From Anas, that the Messenger of Allah (s.a.w) said – Hisham (one of the narrators) narrated it:` “Some will exit the Fire,” Shu`bah (another narrator) narrated it: 'Remove from the Fire whoever said La ilaha illallah and had good in his heart equal to the weight of a grain of barley. Remove from the Fire anyone who said La Ilaha illallah and had good in his heart equal to the weight of a grain of wheat. Remove from the Fire anyone who said La ilaha illallah and had good in his heart equal to the weight of a speck.” And Shubah said: “What is equal to the weight of a light piece of corn.” (Sahih) Other chains report similar narrations.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Explanation:
In the first narration, by the word «خير», faith (iman) itself is intended.
In the first narration, by the word «خير», faith (iman) itself is intended.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 44
Maulana Dawood Raz
Hadith Commentary:
In the first narration, by the word "khayr" (goodness), what is meant is also faith (iman).
In the first narration, by the word "khayr" (goodness), what is meant is also faith (iman).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 44
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The chapter heading was regarding the increase and decrease of faith (iman), but in the hadith, the evidence is for the increase and decrease of goodness (khayr), which is an action. From this, it is understood that the increase and decrease is not of the essence of faith itself, but rather of its laws and ordinances (shara’i’ wa ahkam). However, Imam al-Bukhari rahimahullah, through a corroborating narration (mutaba‘at) at the end of the hadith, established that by “goodness” (khayr) is meant “faith” (iman). Thus, one benefit of the mutaba‘at is the clarification of the intended meaning.
There are two further benefits as well:
Firstly, that Qatadah was a mudallis (one who sometimes omits his source in transmission). If there is no explicit statement of hearing (sama‘), his narration is not accepted. The Imam, by means of the mutaba‘at, made explicit the statement of narration (haddathana). Thus, the second benefit is the explicitness of hearing (tasrih al-sama‘).
Another benefit is that although both Aban and Hisham are trustworthy (thiqat), Hisham’s rank, in terms of reliability, is much higher than Aban’s. Therefore, the Imam made Hisham’s narration the principal one, and by mentioning the mutaba‘at, he removed any deficiency, i.e., the third benefit is the strengthening of the narration.
2.
In the rays of the sun, countless particles can be seen floating, each the size of the tip of a needle; four such particles equal the weight of a mustard seed (ra’i), and one hundred such particles equal the weight of a barley grain. The style of the hadith is as clear as daylight in establishing the increase and decrease of faith (iman). Furthermore, this hadith also shows that some sinful monotheists (muwahhidin) will enter Hell, and after receiving their due punishment, they will be taken out from there.
In this, contrary to the doctrine of the Khawarij, it is established that the perpetrator of major sins (kabirah) does not become a disbeliever (kafir), nor will he remain in Hell forever. From this, it is understood that mere knowledge (ma‘rifah) is not sufficient for faith (iman); rather, verbal affirmation (iqrar) along with firm conviction of the heart is necessary.
(Sharh al-Kirmani: 1/176)
1.
The chapter heading was regarding the increase and decrease of faith (iman), but in the hadith, the evidence is for the increase and decrease of goodness (khayr), which is an action. From this, it is understood that the increase and decrease is not of the essence of faith itself, but rather of its laws and ordinances (shara’i’ wa ahkam). However, Imam al-Bukhari rahimahullah, through a corroborating narration (mutaba‘at) at the end of the hadith, established that by “goodness” (khayr) is meant “faith” (iman). Thus, one benefit of the mutaba‘at is the clarification of the intended meaning.
There are two further benefits as well:
Firstly, that Qatadah was a mudallis (one who sometimes omits his source in transmission). If there is no explicit statement of hearing (sama‘), his narration is not accepted. The Imam, by means of the mutaba‘at, made explicit the statement of narration (haddathana). Thus, the second benefit is the explicitness of hearing (tasrih al-sama‘).
Another benefit is that although both Aban and Hisham are trustworthy (thiqat), Hisham’s rank, in terms of reliability, is much higher than Aban’s. Therefore, the Imam made Hisham’s narration the principal one, and by mentioning the mutaba‘at, he removed any deficiency, i.e., the third benefit is the strengthening of the narration.
2.
In the rays of the sun, countless particles can be seen floating, each the size of the tip of a needle; four such particles equal the weight of a mustard seed (ra’i), and one hundred such particles equal the weight of a barley grain. The style of the hadith is as clear as daylight in establishing the increase and decrease of faith (iman). Furthermore, this hadith also shows that some sinful monotheists (muwahhidin) will enter Hell, and after receiving their due punishment, they will be taken out from there.
In this, contrary to the doctrine of the Khawarij, it is established that the perpetrator of major sins (kabirah) does not become a disbeliever (kafir), nor will he remain in Hell forever. From this, it is understood that mere knowledge (ma‘rifah) is not sufficient for faith (iman); rather, verbal affirmation (iqrar) along with firm conviction of the heart is necessary.
(Sharh al-Kirmani: 1/176)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 44
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Dharratun:
The letter "dhal" has a fatḥa (zabar) on it, and the letter "ra" has a shadda (tashdid).
The meaning is: "a particle visible in the rays of the sun" or "a small ant." If the "dhal" has a ḍamma (pesh) and the "ra" is without shadda (mukhaffaf), as in the narration of Shu’bah (rahimahullah), then the meaning will be: "a small grain, like that of chickpea, barley, millet, or bajra."
Vocabulary of the Hadith:
Dharratun:
The letter "dhal" has a fatḥa (zabar) on it, and the letter "ra" has a shadda (tashdid).
The meaning is: "a particle visible in the rays of the sun" or "a small ant." If the "dhal" has a ḍamma (pesh) and the "ra" is without shadda (mukhaffaf), as in the narration of Shu’bah (rahimahullah), then the meaning will be: "a small grain, like that of chickpea, barley, millet, or bajra."
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 478
Maulana Ataullah Sajid
Benefits and Issues:
➊
The stages of the Day of Resurrection will be extremely severe; therefore, one should strive to perform as many good deeds as possible and avoid as many evil deeds as possible in order to attain ease during those stages.
➋
Even the noble Prophets will be overwhelmed by the state of awe and fear of Allah on the Day of Resurrection, and even their forgiven slips will seem as dangerous to them as major sins.
➌
People will remind the Prophets of their lofty status and virtues, and will try to persuade them to intercede with Allah on their behalf, but each Prophet will excuse himself from interceding and advise the people to go to another Prophet.
➍
The station of the Greatest Intercession (Shafa‘at Kubra) is reserved exclusively for the Prophet (sallallahu alayhi wa sallam). Therefore, when the Prophet (sallallahu alayhi wa sallam) is approached, he will not excuse himself.
➎
Even in the blessed heart of the Prophet (sallallahu alayhi wa sallam), the sense of Allah’s greatness will be fully present; therefore, instead of directly presenting the main request, he will first prostrate and praise and glorify Allah.
➏
Prostration (sujud) is a great act of worship that brings the servant close to Allah, and among the etiquettes of supplication (dua) is that one should first praise and glorify Allah and send blessings (salat) upon the Prophet, and then make the supplication.
➐
The Messenger (sallallahu alayhi wa sallam) will seek permission from Allah, and then proceed to the station of intercession, because Allah is the Sovereign and King of Kings, and the Prophet (sallallahu alayhi wa sallam) is one of His close servants who can present a request and hope for its acceptance, but cannot do anything contrary to Allah’s command.
➑
The Messenger (sallallahu alayhi wa sallam) was not the Knower of the Unseen (‘Alim al-Ghayb); therefore, the praises he will offer to Allah at that time will be taught to him at that very moment—they will not be known to him beforehand.
➒
The Messenger of Allah (sallallahu alayhi wa sallam) will not intercede without Allah’s permission, and even the intercession that is granted will not be unlimited.
➓
Not all people’s faith is equal; rather, it varies in degree. Similarly, the faith of a single person also increases and decreases due to his actions. Those whom the Qur’an has excluded are those who do not believe in the Prophet and those who are guilty of major shirk (polytheism) in belief and are hypocrites. Paradise is forbidden to them. No one will be permitted to intercede on their behalf.
➊
The stages of the Day of Resurrection will be extremely severe; therefore, one should strive to perform as many good deeds as possible and avoid as many evil deeds as possible in order to attain ease during those stages.
➋
Even the noble Prophets will be overwhelmed by the state of awe and fear of Allah on the Day of Resurrection, and even their forgiven slips will seem as dangerous to them as major sins.
➌
People will remind the Prophets of their lofty status and virtues, and will try to persuade them to intercede with Allah on their behalf, but each Prophet will excuse himself from interceding and advise the people to go to another Prophet.
➍
The station of the Greatest Intercession (Shafa‘at Kubra) is reserved exclusively for the Prophet (sallallahu alayhi wa sallam). Therefore, when the Prophet (sallallahu alayhi wa sallam) is approached, he will not excuse himself.
➎
Even in the blessed heart of the Prophet (sallallahu alayhi wa sallam), the sense of Allah’s greatness will be fully present; therefore, instead of directly presenting the main request, he will first prostrate and praise and glorify Allah.
➏
Prostration (sujud) is a great act of worship that brings the servant close to Allah, and among the etiquettes of supplication (dua) is that one should first praise and glorify Allah and send blessings (salat) upon the Prophet, and then make the supplication.
➐
The Messenger (sallallahu alayhi wa sallam) will seek permission from Allah, and then proceed to the station of intercession, because Allah is the Sovereign and King of Kings, and the Prophet (sallallahu alayhi wa sallam) is one of His close servants who can present a request and hope for its acceptance, but cannot do anything contrary to Allah’s command.
➑
The Messenger (sallallahu alayhi wa sallam) was not the Knower of the Unseen (‘Alim al-Ghayb); therefore, the praises he will offer to Allah at that time will be taught to him at that very moment—they will not be known to him beforehand.
➒
The Messenger of Allah (sallallahu alayhi wa sallam) will not intercede without Allah’s permission, and even the intercession that is granted will not be unlimited.
➓
Not all people’s faith is equal; rather, it varies in degree. Similarly, the faith of a single person also increases and decreases due to his actions. Those whom the Qur’an has excluded are those who do not believe in the Prophet and those who are guilty of major shirk (polytheism) in belief and are hypocrites. Paradise is forbidden to them. No one will be permitted to intercede on their behalf.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4312
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, the existence of a knocker (ring) on the gate of Paradise is established. This hadith also establishes that the Noble Prophet (sallallahu alayhi wa sallam) will intercede on the Day of Resurrection.
From this hadith, the existence of a knocker (ring) on the gate of Paradise is established. This hadith also establishes that the Noble Prophet (sallallahu alayhi wa sallam) will intercede on the Day of Resurrection.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1236
